摩訶僧祇律

A DETAILED EXPLANATION OF THE TENTH SECTION OF THE NINETY-TWO PACITTIYA RULES.

[394c]

87. RULE: GROUNDLESSLY ACCUSING ANOTHER.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the Venerable Dabba Mallaputta had been appointed by the Sangha to administer and oversee the nine duties previously described. Dabba Mallaputta would emit a radiant light from the little finger of his right hand and assign lodgings according to each person’s practice: forest dwellers together with forest dwellers, almsfood eaters together with almsfood eaters, wearers of rag robes together with wearers of rag robes, one-meal eaters together with one-meal eaters, those who always sat together with those who always sat, those who sat in the open together with those who sat in the open, users of grass mats together with users of grass mats, reciters of sutras together with reciters of sutras,

Dharma teachers together with Dharma teachers, students of the Vinaya together with students of the Vinaya, arhats together with arhats, those possessing the Three Knowledges together with those possessing the Three Knowledges, those possessing the Six Superknowledges together with those possessing the Six Superknowledges, and those lacking proper deportment together with those lacking proper deportment.

At that time, the group of six bhikshus said to Dabba:

“Venerable elder, allow the six of us to lodge together in one place.”

“Wait until the most junior among you reaches his turn to receive a lodging; then you may lodge together as you please.”

When the turn came for their junior companion, he received an inferior room. The bed, seat, pillows, cushions, and other articles were all poor and worn, and their separate dining quarters were likewise crude and dilapidated. They then said among themselves:

“Elder Dabba seems to be our enemy from former lives. He has assigned us an inferior room and wretched food. If this elder remains long in the holy life, we shall suffer immeasurably. The Blessed One has established a rule forbidding the groundless accusation of another of a parajika offense. Let us now accuse him of a Sanghavasesa offense.”

They then went to Dabba and said:

“Elder, you have committed a Sanghavasesa offense.”

“I have not committed that offense.”

“What thief would admit that he is a thief? Nevertheless, you have committed a Sanghavasesa offense.”

They then went to secluded places, to places where many people gathered, and into the midst of the Sangha, accusing the bhikshu Dabba of a Sanghavasesa offense. The bhikshu Dabba reported this matter to the Blessed One. The Buddha asked him:

“Did you do such a thing?”

“No, Blessed One.”

“You did not commit that offense. The Tathagata knows that you are pure.”

“Blessed One, although the Blessed One knows that I am innocent, I beseech the Blessed One to cause those men to believe this as well. Do not let them continue making accusations and thereby lose their benefit.”

“[395a] Then summon the group of six bhikshus here.”

When they had arrived, the Buddha questioned them concerning the event described above:

“Did you truly do this?”

“Yes, Blessed One, it is true.”

“This is an evil deed. Have you never heard me teach that you should give rise to reverence and show compassion in body, speech, and mind toward your fellow practitioners of the holy life? Why do you now groundlessly accuse another of a Sanghavasesa offense? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot foster wholesome qualities.”

The Buddha then ordered all the bhikshus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this rule for the bhikshus, so that even those who had heard it before should hear it again:

-- If a bhikshu, being angry and displeased, groundlessly accuses another bhikshu of a Sanghavasesa offense, he commits a Pacittiya offense.

Explanation:

Anger: This comprises the nine kinds of vexation and becoming angry without cause. The tenth is resentment, which remains in ordinary persons and those still in training. Displeasure, however, may remain even in an arhat.

Groundlessly: The matter did not occur; it was neither seen nor heard, nor was it suspected.

Sanghavasesa: If one falsely accuses another of any one of these thirteen offenses, one commits a Pacittiya offense.

Pacittiya: As explained above.

When anger arises between two bhikshus, one pure and the other impure, and the pure bhikshu asks the other:

“Which of the thirteen offenses did you see me commit, the first or the second?”

Although the other has neither seen, heard, nor suspected anything and has no certainty, he says in a secluded place, in a place where many people gather, or in the midst of the Sangha:

“I saw you commit a Sanghavasesa offense. I heard that you committed a Sanghavasesa offense. I suspect that you committed a Sanghavasesa offense.”

Yet what he heard was untrue and had no valid basis; what he suspected was untrue and had no valid basis; and all that he claimed to have seen, heard, or suspected was false. If, although the seeing, hearing, and suspicion were not as he stated, he speaks defamatory words face-to-face, with the four eyes meeting, he commits a Pacittiya offense.

If the other person is pure but one believes him to be impure, and one falsely accuses him of a Thullaccaya offense with the intention of driving him away, one commits a Pacittiya offense.

If the other person is impure but one believes him to be pure, and one falsely accuses him of a Vinaya transgression with the intention of driving him away, one commits a Thullaccaya offense.

If the other person is pure and one believes him to be pure, yet one falsely accuses him of a Thullaccaya offense with the intention of driving him away, one commits a Pacittiya offense.

If the other person is impure and one believes him to be impure, yet one defames him, one commits a Pacittiya offense.

If one falsely accuses a bhikshu, one commits a Pacittiya offense; if one falsely accuses a bhikshuni, one commits a Thullaccaya offense; if one falsely accuses a sikshamana, a sramanera, or a sramanerika, one commits a Vinaya transgression; if one falsely accuses a layperson, one commits a Vinaya transgression requiring confession through mental acknowledgment. Therefore it is stated as above.

88. RULE: DIVERTING AN OFFERING INTENDED FOR THE SANGHA TO ANOTHER PERSON.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, there was a bhikshu who lived on almsfood. When the proper time arrived, he put on his robe, took his bowl, entered the city, and went from house to house on alms round. When he came to a certain house, a woman said:

“[395b] Venerable sir, on such-and-such a day I shall offer a meal and robes to the Sangha.”

“Excellent, upasika. For the sake of your life and possessions, you should promptly cultivate the three steadfast things. Always practice them diligently and do not delay.”

After completing his alms round, the bhikshu returned to the monastery and said to the other bhikshus:

“Venerable elders, I have good news to tell you.”

“What good news?”

“On that day, a certain household will offer a meal and robes to the Sangha.”

At that time, Nanda and Upananda were not far away. Upon hearing this, they asked:

“Where is that house? What is the family’s name? In which direction does its gate face?”

After asking all the details and learning everything clearly, the two went to that house early the next morning and said to the upasika:

“We have heard some good news.”

“What news have you heard, venerable sirs?”

“Is it true that you intend to offer a meal and robes to the Sangha?”

“At first I did have that aspiration, but I fear that obstacles may arise midway, and I do not know whether I shall be able to fulfill it.”

Upananda then said to the upasika:

“You should offer that robe to Nanda.”

“My household has no other article; this robe is all we have. But I have already resolved to offer it to the Sangha, and now I cannot change that intention.”

Upananda then said sarcastically:

– What is the Sangha? An old crow is also a Sangha. An old owl is also a Sangha. The Sangha is like a leaky mortar or a seeping basin that can never be filled. What benefit can such a Sangha bring you? Can it support your sons and daughters? Can it go to the king’s household to settle matters involving the authorities for you? Nanda can help you accomplish many beneficial things. Take this robe and offer it to Nanda.

The upasika gave the same reply as before.

At that time, Nanda likewise urged her to make the offering to Upananda, speaking in the same manner as above. But the upasika said:

– My household has nothing else. I also wish to use it as an offering to the Venerable One, but because I have already promised to offer it to the Sangha, I cannot change my decision.

Upananda said:

– Whether you make the offering or not is entirely up to you.

He then departed. The upasika thought: “I would also like to offer this robe to Nanda, but the Sangha is an excellent field of merit, so I also wish to offer it to the Sangha. Yet Nanda has great influence, and I fear that he may do something harmful to me.” Having reflected thus, she decided not to make the offering at all.

When the bhikkhus heard of this, they reported the matter to the Blessed One. The Buddha then ordered that Upananda be summoned. When he arrived, the Buddha questioned him fully concerning the foregoing matter:

– Did you actually do this?

– It is true, Blessed One.

– Foolish man, you have caused these three evils: the donor has lost merit, the recipient has lost a gain, and the Sangha has been disparaged and reviled. Have you not heard Me employ countless means to praise having few desires and to condemn having many desires? This is contrary to the Dharma, contrary to the Vinaya, and contrary to My teaching. It cannot serve to foster wholesome qualities.

[395c] The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus; even those who had already heard it were to hear it again:

-- If a bhikkhu knows that an article is intended by a donor as an offering to the Sangha and induces the donor to offer it to someone else, he commits a Payattika offense.

Explanation:

Knows: Either he knows it himself or learns it from someone else.

Article: This comprises eight kinds, including both pure and impure articles.

Intended as an offering: The recipient to whom that article is to be offered has already been decided.

Sangha: This comprises eight kinds, as explained above.

Induces: He diverts that article to someone else.

Payattika: As explained above.

If someone brings an offering and asks a bhikkhu, “Venerable One, I wish to offer this article. To whom should I offer it?”, he should reply, “You should offer it wherever you wish.”

– Then where should I make the offering in order to receive a great karmic result?

– An offering made to the Sangha brings a great karmic result.

– Where is there a Sangha that observes the precepts? I intend to make an offering to them.

– There is no Sangha that violates the precepts.

– Which bhikkhu practices diligently, values and carefully looks after requisites, and regularly resides here, so that I may see him often?

– Such-and-such a bhikkhu practices diligently, values and carefully looks after requisites, and regularly resides here. If you make an offering to that bhikkhu, you will be able to see him often.

If a donor says, “I wish to offer this article to the Venerable One,” he should reply, “The donor should offer it to the Sangha.”

If the donor then says, “I have already made an offering to the Sangha. It is my wish to offer this to the Venerable One; may the Venerable One kindly accept it,” then there is no offense in accepting it.

If a bhikkhu knows that an article is intended by a donor as an offering to the Sangha and contrives to divert it to himself, he commits a Nissaggiya Payattika offense.

If he diverts it to another person, he commits a Payattika offense.

If a bhikkhu knows that an article is intended by a donor as an offering to this Sangha and contrives to divert it to another Sangha, he commits a Vinayatikrama offense.

If a donor intends to offer an article to this group of people and the bhikkhu contrives to divert it to another group, he commits a Vinayatikrama offense.

If… it is intended for this animal and he diverts it to another animal, he commits a Vinayatikrama offense to be confessed mentally. Therefore, it is said (as above).

89. PRECEPT: DELIBERATELY LYING TO EVADE AN OFFENSE.

When the Buddha was residing in the city of Sravasti, as related fully above, the Sangha was reciting the precepts every half-month. When the group of six bhikkhus heard the recitation reach the four rules, they remained silent. When they heard it reach the thirteen rules, they became angry. When they heard it reach the thirty rules, they began muttering. When they heard it reach the ninety-two rules, they stood up and said:

– Elder, were these matters spoken by the Blessed One? Where did the Blessed One speak them? If I remain alive in the world for a long time, I shall have to hear many things like these. This is truly the mother of the Dharma that gives rise to precepts of prohibition such as these!

When the bhikkhus heard these words, they felt ashamed and reported the matter to the Blessed One. The Buddha then ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha questioned them fully concerning the foregoing matter:

– Did you actually do this?

– It is true, Blessed One.

– This is an evil act. Because the Tathagata wishes His disciples to obtain benefit, He established the precepts to be recited once every half-month. Why do you disparage and obstruct them? [396a] This is contrary to the Dharma, contrary to the Vinaya, and contrary to My teaching. It cannot serve to foster wholesome qualities.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus; even those who had already heard it were to hear it again:

-- If, on the occasion of the half-monthly recitation of the precepts, a bhikkhu says, “Only today did I learn that these rules are included in the scripture and recited during the half-monthly recitation of the precepts,” but the bhikkhus know that this bhikkhu has previously sat through the recitation of the precepts two or three times, or even more often, he cannot use ignorance as a pretext in the hope of evading the offense.

The Sangha must therefore admonish him according to the offense he has committed, saying: “Elder, you have lost a benefit. On the occasions of the half-monthly recitation of the precepts, you showed no respect, did not concentrate your mind, and did not listen attentively to the precepts.” After he has been admonished, he is to be instructed to confess the Payattika offense.

Explanation:

Half-month: Fourteen or fifteen days.

Precepts: The twelve divisions of the Precept Scripture.

Evading an offense: This means saying, “Only today did I learn that this rule is included in the Pratimoksa and recited every half-month.” But in fact, the bhikkhu who recites the precepts knows that this bhikkhu has previously sat through the recitation of the precepts two or three times, or even more often. Therefore, that bhikkhu cannot use ignorance as a pretext in the hope of escaping the offense. Accordingly, after determining the offense committed, he is to be admonished in accordance with the Dharma and Vinaya as follows: “Elder, you have lost a benefit.

On the occasion of the half-monthly recitation of the precepts, you showed no respect, did not concentrate your mind, and did not listen attentively to the precepts.” After admonishing him in this way, he is to be made to confess the Payattika offense.

Payattika: As explained above.

After receiving full ordination, a bhikkhu should study both Vinaya collections, that of the bhikkhus and that of the bhikkhunis. If he cannot study both collections, he should study one collection. If he cannot study one collection, he should study in full the five classes of precepts. If he cannot study all five classes, he should study four classes of precepts. If he cannot study all four classes, he should study three classes. If he cannot study all three classes, he should study two classes. If he cannot study both classes, he should study one class and the verses.

At the Uposatha recitation, all five divisions of the precepts should be recited in full. If all five divisions cannot be recited, four divisions should be recited. If all four divisions cannot be recited, three divisions should be recited. If all three divisions cannot be recited, two divisions should be recited. If both divisions cannot be recited, one division and the verses should be recited. As for the remaining matters, they are as the Sangha regularly hears. If they are not recited, one commits a Vinaya-transgression offense. The Sangha should invite a monk who can recite fluently to perform the recitation, while the others listen with full attention.

The Buddha taught:

– During the recitation of the precepts, the bhikkhus must not sit in meditation or engage in other activities; all must listen attentively. If they listen to the four matters—the four parajikas—but do not listen to the thirteen matters, they commit a Vinaya-transgression offense. [396b] If they listen to the thirteen matters but not to the two indeterminate rules, they commit a Vinaya-transgression offense. If they listen to the two indeterminate rules but not to the thirty matters, they commit a Vinaya-transgression offense. If they listen to the thirty matters but not to the ninety-two matters, they commit a Vinaya-transgression offense. If they listen to the ninety-two matters but not to the four patidesaniya rules, they commit a Vinaya-transgression offense. If they listen to the four patidesaniya rules but not to the rules to be trained in by all, they commit a Vinaya-transgression offense. If they listen to the rules to be trained in by all but not to the seven methods for settling disputes, they commit a Vinaya-transgression offense. If, during the recitation, they fail to listen to any one division, they commit a Vinaya-transgression offense. If they do not listen to any of it, they commit a pacittiya offense. This offense cannot be confessed privately to a single person; rather, it must be confessed in the midst of the Sangha before a virtuous and venerable monk whom one respects. That monk should then admonish him: “Venerable, you have forfeited a benefit. For when the precepts were recited at the half-monthly observance, you showed no reverence, were not single-minded, and did not listen attentively to the precept-Dharma.” After admonishing him, he should require him to confess the pacittiya offense. Therefore it is said:

“Dining hall, entering the royal palace,

Needle case, bed, and mattress.

Sitting cloth, cloth for covering sores,

Rain robe, robe of the Tathagata.

False accusation is the tenth.

Diverting another person’s property,

Obstructing the Sangha’s Uposatha—

Thus ends the tenth varga.”

THE FOUR PATIDESANIYA DHARMAS.

1. PRECEPT: RECEIVING FOOD AT AN ARANYA DWELLING.

When the Buddha was residing at the monastery of the Sakyan clan in Kapilavastu, as related fully above, the parents, sisters, and relatives of Sakyan lineage of the bhikkhus dwelling in the aranya sent messengers to bring various kinds of food and drink to them. But those carrying the food either ate half of it, ate one-third of it, or ate all of it along the way. Later, when some of the bhikkhus returned home to visit, their relatives asked them: “Previously, I sent someone to deliver food to you.

Did you receive all of it?” Among them, those who had received all of it said that they had received all of it; those who had received half said that they had received half; those who had received one-third said that they had received one-third; and those who had received none said that they had received none. On hearing this, their relatives became angry and reviled the messengers: “You vile, accursed wretches! I sent you to deliver food; how dared you eat it?” They then beat them with whips.

Suffering from the beating, a messenger wailed and lamented: “It is because of that heartless ascetic that I have been beaten.”

The bhikkhus then reported this matter to the Blessed One. The Buddha immediately ordered that those bhikkhus be summoned. When they had arrived, the Buddha questioned them fully about the matter related above:

– Did you actually do this?

– We did, Blessed One.

– Why did you bhikkhus dwelling in the aranya accept food [396c] with your own hands and eat it without first sending word to those outside, and when those outside had received no message from those within? From now on, I do not permit a bhikkhu dwelling in the aranya to accept food with his own hands when no word has first been sent outside and those outside have received no message from within.

On another occasion, when the Buddha was residing at the monastery of the Sakyan clan in Kapilavastu, as related fully above, for the sake of five benefits the Tathagata, Worthy One, Perfectly Enlightened One, inspected the bhikkhus’ quarters once every five days. He saw a bhikkhu who was ill and whose complexion was haggard. Although the Buddha knew the circumstances, he nevertheless asked:

– Bhikkhu, is your strength sufficient?

– I am suffering greatly from illness, Blessed One.

– Are you unable to take medicine suitable for your illness and eat food suitable for your illness?

– The Blessed One established a precept not permitting a bhikkhu dwelling in the aranya to accept food with his own hands when he has not first notified those outside and those outside have received no message from within. Blessed One, because I am ill and unable to go outside, I have become haggard and afflicted like this.

– From now on, I permit an ill bhikkhu to receive food within his dwelling place.

The Buddha then commanded all the bhikkhus living in the city of Sravasti to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, which even those who had already heard it were to hear again:

-- If a bhikkhu dwelling in the aranya, without having first sent notice and without stating that a bhikkhu is ill, while those outside have received no message from within, accepts food with his own hands and either chews or eats it, that bhikkhu must go to another bhikkhu and confess as follows: “Venerable, I have committed a blameworthy offense; I acknowledge my fault before the venerable.” This is the first patidesaniya precept.

Explanation:

Aranya: As explained above.

Without having first sent notice: Notice is given in two ways: by specifying the quantity and by not specifying the quantity.

1/ Specifying the quantity: Instructing them to send in such-and-such an amount and such-and-such kinds of food and drink.

2/ Not specifying the quantity: Merely saying to send food in, without listing the quantity. Those outside have received no message from within: People outside the monastery have received no message from those inside the monastery.

Illness: Diarrhea, illness caused by cold, or illness caused by wind. Those afflicted by such illnesses are unable to leave the monastery to obtain food; therefore, the Blessed One declared that eating within the monastery entails no offense.

Accepting with one’s own hands: Receiving an article with one’s own hand from another person’s hand, or receiving an article in one’s bowl from another person’s bowl.

Chewing: Eating cakes, fruit, and so forth.

Eating: Eating any of the five kinds of staple food. If he chews or eats, that bhikkhu must go to another bhikkhu and confess as follows: “Venerable, I have committed a blameworthy offense; I acknowledge my fault before the venerable.” The bhikkhu receiving the confession should ask:

– Do you see the offense?

– I see it, venerable.

– Be heedful and do not commit it again.

– I bow my head and accept this admonition.

Patidesaniya: This offense must be disclosed before another person and must not be concealed.

If food is brought for that bhikkhu, and one speaks to another bhikkhu and that other bhikkhu receives it, there is no offense.

If food is brought for that bhikkhu, and one speaks to that bhikkhu but another bhikkhu receives it, there is no offense.

If food is brought for that bhikkhu, and one speaks to that bhikkhu and that bhikkhu receives it, there is no offense.

If food is brought for another bhikkhu, and one [397a] speaks to another bhikkhu and that other bhikkhu receives it, there is no offense.

If the person bringing the food has previously stated the quantity of food, and the bhikkhu, upon examining what he receives, finds that it corresponds to that quantity, he may receive it immediately at the monastery. If it does not correspond, he should tell them to take it back. If a letter has been sent and, upon reading it, he finds that it corresponds, he should receive the food. If it does not correspond, he should tell them to take it back. If the envelope is sealed, he should open the letter and examine it; if everything is complete, he may receive the food, but if it is incomplete, he should tell them to take it back.

If the person bringing the food did not previously state the quantity clearly, then when the food arrives, the bhikkhu should go outside the monastery gate to receive it. If they suddenly bring it inside the gate, he should not receive it. If there is a lay attendant, he should tell them to give it to the lay attendant. If there is no lay attendant, he should tell them to place it on the ground and wait until a lay attendant arrives; he should then have the lay attendant carry the food outside the gate, and only then may the bhikkhu receive it.

If a bhikkhu is ill and unable to go outside, he may receive the food within the monastery without offense.

If relatives bring food to recreational places such as parks, lakes, ponds, or scenic sites and then give the food to a bhikkhu, the bhikkhu may receive it as he wishes, without offense.

If, while traveling, a bhikkhu thinks, "I shall eat at such-and-such monastery," but instead goes elsewhere to eat, he must confess the offense. However, if he reaches that monastery and finds that the Sangha there has been invited to a meal, he may depart without offense. Therefore, it is said as above.

2. RULE: RECEIVING FOOD FROM A BHIKKHUNI.

When the Buddha was dwelling at Vesali, the account is as stated in detail above. On this occasion, the circumstances concerning the bhikkhuni Śrīmā should be recounted, up to the point where the Buddha said to the bhikkhus: "Foremost in merit among my female śrāvakas is the bhikkhuni Śrīmā." At that time, famine prevailed and alms were difficult to obtain. At the hour for almsround, the bhikkhuni Śrīmā donned her robe, took her bowl, entered the city of Vesali, and went on almsround from house to house. Suddenly she saw a bhikkhu and asked:

– Venerable sir, have you obtained any food?

The bhikkhu showed her his empty bowl. Seeing this, she thought, "He is my revered elder, yet he has obtained no alms," and then shared with that bhikkhu the food in her own bowl. Having obtained the food, the bhikkhu returned to the monastery and invited the other bhikkhus to eat with him.

The bhikkhus then asked:

– Elder, where did you obtain such fine food?

He replied:

– I obtained this food from the bhikkhuni Śrīmā.

When the bhikkhus heard this, each of them went to her and asked for food, one after another, until five hundred bhikkhus (?) had all received food. Only after providing for the bhikkhus did she seek food for herself, but by then the sun had passed midday. Thus, she missed her meal and had no choice but to return to the monastery. Early the next morning, the bhikkhus again donned their robes, took their bowls, and stood outside the gate of the bhikkhunis' monastery. Seeing them, a bhikkhuni went inside and said to Śrīmā:

– The bhikkhus are standing outside the gate today, waiting.

When Śrīmā heard this, she told her disciple:

– Bring me my robe and bowl so that I may put them on and go on almsround to help the revered elders.

She then provided for five hundred persons in succession [397b] and only afterward sought food for herself. By then it was past midday, so she had to return fasting. The same occurred on the third day: she provided for the five hundred persons in succession, but one person still had not obtained food. That bhikkhu therefore followed Śrīmā into a certain house. Because she had fasted continuously for three days, her body was emaciated, and she fainted and fell to the ground. The women there were alarmed and were about to help her up when she said:

– Wait, wait! Let me consider why I fell to the ground.

She then recalled that it was because she had gone on almsround to help the revered elders while she herself had received nothing to eat, and thus had become emaciated and fainted. She then stood up, brushed off the dirt and sand, straightened her robes, and thought: "Giving brings supreme benefit. Recollecting one's giving causes joy to arise in the mind; because of that joy, one attains pure samadhi.

With samadhi, one contemplates and clearly perceives the arising and cessation of the five skandhas. Giving serves to adorn one's own mind and discipline the faculties." Through this, she entered the vajra samadhi, completely ended all outflows (defilements), and attained the three knowledges within the true Dharma. After the bhikkhuni Śrīmā attained realization, the woman led her into the house to bathe, spread out a seat and invited her to sit, and then brought forth food as an offering.

At that time, the bhikkhu was still standing outside the door, waiting. Fearing that he would ask for the food again, the woman stood blocking the doorway. Seeing her standing there blocking the door, Śrīmā became suspicious and did not understand why she was doing so.

She tilted her head and looked outside, saw the corner of the bhikkhu's robe, and said:

– That is my venerable teacher, who has obtained no alms.

She then invited him:

– Venerable sir, please come in and receive food.

The woman said:

– Venerable lady, please eat. I shall find other food to offer him.

Śrīmā said:

– A famine is now prevailing. Where could any more food be found?

She then brought out the food and offered it to him.

The woman complained resentfully:

– The Sakyan ascetics have no compassion. Why do they still follow someone and demand her food when she has already gone without eating for three days and fainted from hunger, nearly losing her life?

The bhikkhus reported this matter to the Blessed One. The Buddha then ordered the bhikkhus to be summoned. When they had arrived, the Buddha questioned them fully concerning the matter described above:

– Did you truly do this?

– It is true, Blessed One.

– From now on, I do not permit a bhikkhu to receive food with his own hand from an unrelated bhikkhuni in the house of a layperson.

Furthermore, when the Buddha was dwelling at Vesali, the account is as stated in detail above. At that time, the Venerable Ariṭṭha's body was covered with sores. People were disgusted by him and would not give him food. Whenever he went on almsround, if he had not yet entered the doorway, they would shut the door and prevent him from entering; if he had already entered, they would drive him out and give him nothing. For the sake of five benefits, the Tathagata, Worthy One, Perfectly Enlightened One made a circuit of the bhikkhus' lodgings once every five days. Seeing that Ariṭṭha's body was covered with sores, the Buddha knew the situation but nevertheless asked:

– Bhikkhu, is your health in harmony?

– Blessed One, my only trouble is hunger and thirst.

– Bhikkhu, are you unable to go on almsround?

– [397c] Blessed One, I am able to go on almsround, but because my body is covered with sores, people are disgusted by me. Therefore, whenever I go on almsround, if I have not yet entered the doorway, they shut the door and prevent me from entering; if I have already entered, they drive me out and give me nothing.

– Why do you not go to the bhikkhuni Śrīmā and ask for food?

– Because the Blessed One established a rule forbidding us to receive food with our own hands from an unrelated bhikkhuni in the house of a layperson. Since she is not my relative, I do not dare to go to her.

– From now on, I permit an ill bhikkhu to go.

The Buddha then ordered all the bhikkhus dwelling in the city of Śrāvastī to assemble. For the sake of ten benefits, he established this rule for the bhikkhus, which even those who had already heard it were to hear again:

-- If a bhikkhu who is not ill receives food with his own hand from an unrelated bhikkhuni in the house of a layperson, and either chews or eats it, that bhikkhu must acknowledge the offense to another bhikkhu as follows: "Venerable sir, I have committed a blameworthy offense; I acknowledge it before the venerable sir." This is called a pāṭidesanīya.

Explanation:

Unrelated: not one's own father and not one's own mother.

Illness: The Blessed One said that there is no offense. However, this does not refer to minor ailments, but to illnesses such as scabies, sores, and tumors that cause people to feel repugnance. These are called illnesses.

At a layperson’s house: At the home of a layperson.

Bhikkhuni: One who has received full ordination before both Sanghas.

Receive with one’s own hand: Either receiving from another hand with one’s hand, or receiving from another bowl with one’s bowl.

Chewable food: Such as various kinds of cakes, fruits, and so forth.

Food: The five principal foods. (If he has received food,) this bhikkhu must confess to another bhikkhu, saying: “Venerable sir, I have committed a blameworthy offense; I confess it to the venerable.” The bhikkhu receiving the confession should ask:

– Do you see the offense?

– Yes, I see it.

– Be heedful and do not commit it again.

– I bow my head and accept the admonition.

Pratidesaniya: As explained above.

If a bhikkhu who is not ill receives with his own hand food from an unrelated bhikkhuni at a layperson’s house, he commits a Vinayatikrama offense upon receiving it and a pratidesaniya offense upon eating it.

If she is unrelated and he perceives her as unrelated, then receiving the food entails a pratidesaniya offense.

If she is unrelated and he is uncertain about her, then receiving the food entails a pratidesaniya offense.

If she is unrelated but he perceives her as a relative and then receives the food, he commits a Vinayatikrama offense.

If she is a relative but he perceives her as unrelated and then receives the food, he commits a Vinayatikrama offense.

If she is a relative but he is uncertain about her and then receives the food, he commits a Vinayatikrama offense.

If she is a relative and he perceives her as a relative (and then receives the food), there is no offense.

If he receives it for someone else, he commits a Vinayatikrama offense. But if he receives it for a sick person, there is no offense. Nor is there an offense if he eats food left over by a sick person.

When a siksamana or samaneri brings food, he should tell her to place it on the ground and then receive it from the hand of another person; there is no offense.

If a bhikkhuni personally brings food, places it on the ground, and says, “May the venerable sir please accept this from me at once,” [398a] then there is no offense in accepting it. Nor is there an offense in receiving food at the bhikkhunis’ dwelling. Therefore, it is stated (as above).

3. PRECEPT: EATING FOOD PROCURED THROUGH A BHIKKHUNI’S INTERVENTION.

When the Buddha was staying at the Kalanda Bamboo Grove Monastery in Rajagriha, the account was given in detail as above. At that time, a family acquainted with the bhikkhuni Sthulananda invited the Sangha to a meal. Sthulananda stood before the group of six bhikkhus and instructed the donor, saying:

– Give rice to this bhikkhu, soup to that bhikkhu, and fish and meat to the other bhikkhu.

Obeying her instructions, the donor served abundant food to the group of six bhikkhus. The other bhikkhus then reproached them:

– Why did the group of six bhikkhus allow a bhikkhuni to instruct the donor to serve them abundant food with partiality, without admonishing her?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha questioned them about the matter above:

– Did you actually do this?

– It is true, Blessed One.

– Why did you allow a bhikkhuni to have abundant food served to you with partiality, without admonishing her?

The Buddha then ordered all the bhikkhus dwelling in Rajagriha to assemble and, for the sake of ten benefits, established a precept for the bhikkhus, which those who had already heard it were also to hear again:

-- If a lay household invites the Sangha to a meal and a bhikkhuni stands before the bhikkhus, instructing the donor, “Give rice to this venerable, and give soup, fish, and meat to that venerable,” the bhikkhus should say to that bhikkhuni: “Sister, remain quiet and wait until the bhikkhus have finished eating.”

If not one of the bhikkhus says to the bhikkhuni, “Sister, remain quiet and wait until the bhikkhus have finished eating,” the bhikkhus must confess to another bhikkhu as follows: “Venerable sir, I have committed a blameworthy offense.” This procedure of confession is called pratidesaniya.

Explanation:

Lay household: The home of a layperson.

Invite: An invitation for today or for tomorrow.

Food: The five principal foods and the five supplementary foods.

Bhikkhuni: A woman who has received full ordination before both Sanghas (the Bhikkhu and Bhikkhuni Sanghas).

Give: As when one says, “Serve more rice to this venerable, ladle more soup for that venerable, and bring fish and meat to the other venerable.”

One should speak to the bhikkhuni: Upon seeing, hearing, or otherwise becoming aware of it, one should say, “Sister, remain quiet and wait until the bhikkhus have finished eating.”

If she stops, that is good. If she does not stop, she should be admonished a second and a third time. If they say nothing and continue accepting the food, they commit a Vinayatikrama offense.

If they eat it, they commit a pratidesaniya offense. Such a bhikkhu must apologize to another bhikkhu as follows: “Venerable sir, I have committed a blameworthy offense.” In this procedure of confession, the bhikkhu receiving the confession should ask:

– Do you see that offense?

– Yes, I see it.

– Be heedful and do not commit it again.

– I bow my head and accept the admonition.

Pratidesaniya: As explained above.

If they eat before admonishing her three times, they commit a Vinayatikrama offense. If, after being admonished three times, she still does not stop, there is no offense in eating. [398b] If one person has admonished her, there is no offense for any of them to eat. If they neither see nor hear her, there is no offense in eating. If the bhikkhuni herself is the donor, there is no offense. If the donor has never invited the Sangha before and thus does not know the proper procedure, the bhikkhuni may then instruct the donor to arrange the sacred images and prepare the foods before taking a seat. If there is no invitation, or if the foods are not among the five principal foods, there is no offense in giving instructions. Therefore, it is stated (as above).

4. PRECEPT: ACCEPTING FOOD FROM A HOUSEHOLD UNDER TRAINING.

When the Buddha was staying in Sravasti, the account was given in detail as above. Here, the circumstances concerning the minister Vijaya are to be related in detail, up to the passage concerning the Ksatriya sage Dini. The Buddha then said to the bhikkhus: “The minister Vijaya has given excessively and thereby exhausted his wealth. The Sangha should perform a formal act designating his household as one under training.” The procedure for this formal act should be recited as follows:

“May the venerable Sangha listen. The minister Vijaya has given excessively and thereby exhausted his wealth. If it is the proper time for the Sangha, let the Sangha perform a formal act designating the minister Vijaya’s household as one under training. This is the motion.

May the venerable Sangha listen. The minister Vijaya has given excessively and thereby exhausted his wealth. The Sangha will now perform a formal act designating the minister Vijaya’s household as one under training. Those venerable ones who consent to the performance of this formal act for the minister Vijaya should remain silent; anyone who does not consent should speak. This is the first proclamation of the formal act (the second and third proclamations are the same).

The Sangha has completed the formal act designating the minister Vijaya’s household as one under training, for the Sangha has remained silent. Thus do I record this matter.”

After returning from the abode of the Ksatriya sage Dini, the minister Vijaya was utterly exhausted and covered with dust. He immediately asked the members of his household, “Do the acaryas still come regularly?” They replied, “They do come, but no matter what we offer, none of them will accept it.” Hearing this, Vijaya was displeased. Without even taking time to bathe, he hastened to the Blessed One, bowed his head at the Buddha’s feet, stood to one side, and said:

– Blessed One, why do the bhikkhus not accept the offerings from my household?

– Because you gave excessively, to the point of exhausting your wealth. Desiring your welfare, the Tathagata had your household formally designated as one under training. For that reason, the bhikkhus do not accept your offerings.”

– Blessed One, today my family is three times wealthier than before. I respectfully beseech the Blessed One, from now on, to permit the bhikkhus to accept offerings from my family.

– Today is the full-moon day. Return home, bathe your body, put on fresh, clean clothing, and then come with your relatives to request the Sangha’s assent to your wish.

After Tì Xà obeyed the instruction and returned home, the Buddha said to the bhikkhus: “Previously, because Tì Xà gave excessively, the Sangha, wishing to benefit him, performed the formal act concerning a family of trainees upon him. Now Tì Xà has personally come and said that his family’s wealth is three times greater than before [398c], and he therefore wishes to ask the Sangha to rescind the formal act concerning a family of trainees. The Sangha should rescind it for him.”

Tì Xà returned home, bathed his body, changed into fresh clothing, and then went with his relatives to the Sangha, where he gave a full account of the foregoing matter. At that time, if the Sangha wished to rescind the formal act concerning a family of trainees, it had to perform a formal act granting him permission to make his request, as follows:

“Venerable Sangha, please listen. The minister Tì Xà gave so excessively that his wealth was exhausted. Wishing to benefit him, the Sangha performed the formal act concerning a family of trainees upon him. But now his property is again abundant. If the time is appropriate for the Sangha, may the Sangha permit the minister Tì Xà to enter before the Sangha and request that the formal act concerning a family of trainees be rescinded.

Venerable Sangha, please listen. The minister Tì Xà requests that the formal act concerning a family of trainees be rescinded. The Sangha has consented and therefore remains silent. Thus do I record this matter.”

At that time, the minister Tì Xà had to enter before the Sangha, bow his head at their feet, kneel, join his palms, and say:

“Venerable Sangha, please listen. I am Tì Xà. Formerly I was wealthy, but afterward I became poor, and the Sangha compassionately imposed upon me the formal act concerning a family of trainees. Now my family’s wealth is three times greater than before. I have therefore come to ask the Sangha to rescind the formal act concerning a family of trainees. I respectfully beseech the Sangha to rescind the formal act concerning a family of trainees for me.” (He should make this request three times.)

Then Tì Xà should be led away to a place where he could be seen but could not hear, and the officiant should announce:

“Venerable Sangha, please listen. Because this minister Tì Xà gave so excessively that his wealth was exhausted, the Sangha, wishing to benefit him, performed the formal act concerning a family of trainees for him. Now he has personally come and said that his family’s wealth is three times greater than before, and he has therefore asked the Sangha to rescind the formal act concerning a family of trainees. If the time is appropriate for the Sangha, let the Sangha now rescind the formal act concerning a family of trainees for Tì Xà. This is the motion.

Venerable Sangha, please listen. The minister Tì Xà gave so excessively that his wealth was exhausted. Wishing to benefit him, the Sangha performed the formal act concerning a family of trainees upon him. Now Tì Xà himself says that his family’s wealth is three times greater than before, and he has therefore asked the Sangha to rescind the formal act concerning a family of trainees. The Sangha now rescinds the formal act concerning a family of trainees for Tì Xà. Any venerable who approves of the Sangha’s rescinding the formal act concerning a family of trainees for Tì Xà should remain silent; anyone who does not approve should speak. This is the first pronouncement of the formal act.” (The same should be said for the second and third pronouncements.)

“The Sangha has completed the rescission of the formal act concerning a family of trainees for Tì Xà, because the Sangha has remained silent. Thus do I record this matter.”

This matter of rescinding the formal act concerning a family of trainees requires the presence of the Sangha, not merely the presence of a teacher’s own company. (That is, it cannot be performed solely among a teacher and his disciples.)

The Buddha then ordered all the bhikkhus dwelling in the city of Sāvatthī to assemble. For the sake of ten benefits, he laid down this precept for the bhikkhus; even those who had heard it before were to hear it again:

-- If a bhikkhu, without having been invited beforehand, goes to a family upon whom the Sangha has performed the formal act concerning a family of trainees and personally receives food [399a], whether to chew or to eat, that bhikkhu must go to another bhikkhu and acknowledge his offense, saying: “Venerable sir, I have committed a blameworthy offense.” This rule of acknowledgment is a Pātidesanīya rule.

Explanation:

Family of trainees: A family in which both husband and wife have each attained one of the three fruits: stream-entry, once-returning, or non-returning.

Family: A family belonging to one of the four social classes: a Kshatriya family, a Brahmin family, a Vaishya family, or a Shudra family.

A bhikkhu who has not been invited beforehand: He was not previously invited by the donor, yet believes that he was invited; or another person was invited, yet he believes that he himself was invited; and he then goes to that person’s house, garden, or fields.

Personally receives: Receiving from hand to hand or from bowl to bowl.

To chew: To eat cakes, fruit, and so forth.

Food: The five kinds of staple food. If a bhikkhu receives any of the five kinds of staple food, he must confess to another bhikkhu as follows: “Venerable sir, I have committed a blameworthy offense. I acknowledge it before you.” The bhikkhu receiving the confession should ask:

– Do you yourself recognize the offense?

– Yes, I recognize it.

– Do not commit it again.

– I bow my head and accept your admonition.

Pātidesanīya: As explained above.

If the Sangha has performed the formal act concerning a family of trainees upon a certain family, bhikkhus must not thereafter completely cease visiting them like a crow avoiding an arrow. They should occasionally visit, teach the Dharma, and discuss its meaning. If that family offers something, they should say: “Please set it there; I will know the proper time.” If the family had invited the Sangha before the formal act was subsequently performed, the bhikkhus must not accept things of great value, but may accept things of modest value.

If that family asks, “Why does the venerable not accept this offering? Do you think that I am poor?”, he should reply: “You are not poor. As the Blessed One taught, one who has attained the fruit of stream-entry is endowed with four qualities and is the wealthiest among the Tathagata’s shravakas.

Those four qualities are:

1/ Unshakable faith in the Tathagata, the Worthy One, the Perfectly Enlightened One, which cannot be destroyed by ascetics, Brahmins, devas, or worldly people.

2/ Unshakable faith in the true Dharma.

3/ Unshakable faith in the Sangha.

4/ Unshakable faith in the noble precepts, which cannot be destroyed by ascetics, Brahmins, devas, or worldly people.

Those who are endowed with these four qualities are not poor but are the wealthiest among the Tathagata’s shravakas.”

If one goes to a monastery [399b] when a meal and drinks outside the proper time are being offered to the Sangha, one must not leave. One should help them spread out the beds and cushions and arrange the offerings, and then partake of the meal together with the Sangha. After the meal, one should teach the Dharma to them. Therefore it is said:

“Dwelling in an aranya,

When free from illness, accepting a bhikkhuni’s offering;

A bhikkhuni instructing that food be prepared,

A formal act designating a family of trainees—

Thus end the four rules of acknowledgment.”

A DETAILED EXPLANATION OF THE FIRST SECTION OF THE SEKHIYA RULES:

When the Buddha was dwelling in the city of Sāvatthī, the circumstances were as related in detail above. At that time, the group of six bhikkhus wore their lower robes either too low or too high, unevenly, in a hundred folds, like a pomegranate flower, like a lump of rice, like a fish’s tail, like a palmyra leaf, or like an elephant’s trunk, and so forth.

Too low: Reaching the heels.

Too high: Reaching only to the knees.

Unevenly: Not arranged evenly.

In a hundred folds: Folded into many layers.

Like a pomegranate flower: Bunched together on one side.

Like a lump of rice: Gathered at the top like a lump of rice.

Like a fish’s tail: Two corners hanging down like a fish’s tail.

Like a palmyra leaf: Protruding like a palmyra leaf.

Like an elephant’s trunk: One corner hanging down.

Because they wore their lower robes in such a slovenly manner, worldly people ridiculed them:

– Look at these Sakyan ascetics! They wear their garments like princes, ministers, and libertines—too high, too low, unevenly, and even like an elephant’s trunk. These are corrupt men. What kind of Dharma is this?”

When the bhikkhus heard of this, they reported the matter to the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– Why do you wear your lower robes sometimes high and sometimes low, even making them resemble an elephant’s trunk, thereby drawing the ridicule of worldly people? From now on, I do not permit lower robes to be worn in this manner.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble, and he put on his lower robe before the Sangha. When he had finished, the Buddha told the bhikkhus:

– You should put on your lower robes in this manner, as the devas of the Pure Abodes wear their lower garments, folding the right side over toward the left.

Then, for the sake of ten benefits, the Buddha established a rule for the bhikkhus, which, even if already heard, must be heard again:

1. "One should train thus: I will wear the lower robe neatly."

When putting on the lower robe, one must wear it neatly. It must not be rolled round as though wound upon a spindle. One must not behave like a courtesan selling her beauty, looking to the left and right to see whether one appears attractive or unattractive; one need only see whether the robe has been worn neatly and in accordance with the Dharma. If, through unrestrained faculties, [399c] one fails to attend to wearing it neatly, one treats this rule of training with contempt. If one is insane, deluded, or mentally deranged, there is no offense. Therefore it is said: -- "One should train thus: I will wear the lower robe neatly."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus wore their robes sometimes low and sometimes high, or in the manner of Brahma-deva or Vasu-deva.

Wearing the robe low means letting it descend to the heels.

Wearing the robe high means wearing it level with the knees.

Wearing the robe like Brahma-deva means that the robe protrudes above the head and beneath both armpits. This is called wearing the robe like Brahma-deva.

Wearing the robe like Vasu-deva means that the robe bulges out upon the back and is drawn from beneath both armpits over the two shoulders. This is called wearing the robe like Vasu-deva.

Because they wore their robes so untidily, worldly people mocked them:

– Why do these Sakyan ascetics wear their robes sometimes high and sometimes low, like kings, ministers, and wealthy men? They are corrupt men! What spiritual conduct could they possibly possess?

When the bhikkhus heard this, they reported the matter to the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, I do not permit robes to be worn high or low, or even in the manner of Vasu-deva. They must be worn neatly.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which, even if already heard, must be heard again:

2. "One should train thus: I will wear the robe neatly."

When putting on the robe, one must wear it neatly. It must not be rolled round as though wound upon a spindle, but must fully cover the left shoulder, and its two corners must be even. When putting it on, one must not allow the corner of the robe held in the hand to protrude like a goat’s ear.

One must not behave like a courtesan selling her beauty, looking to the right and left to see whether one appears attractive or unattractive; one need only see that it accords with the Dharma, is neat, and is neither too high nor too low. When the robe is soiled with earth, one may lift it with the hand and brush it off. If, through unrestrained faculties, one does not wear the robe in accordance with the Dharma, one treats this rule of training with contempt.

If one is insane, deluded, or mentally deranged, there is no offense. Therefore it is said: -- "One should train thus: I will wear the robe neatly."

When the Buddha was dwelling in the city of Sravasti, as related fully above, Nanda and Upananda wore thin, loosely woven inner garments that revealed the forms of their bodies. At the same time, the group of six bhikkhus also wore filthy, tattered robes that exposed their sides, chests, backs, and elbows. They went together into the homes of donors and were ridiculed by worldly people:

– Look at them! These Sakyan ascetics resemble kings and ministers, wearing thin, loosely woven inner garments that reveal the forms of their entire bodies.

When they saw those wearing tattered robes, they said to one another:

– Look at them! These Sakyan ascetics wear clothing that exposes their bodies, like servants and lowly hired laborers entering our homes. They are corrupt men! What kind of path is that?

When the bhikkhus heard these words, they reported [400a] the matter to the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, when entering the homes of laypeople, you must keep your bodies properly covered.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which, even if already heard, must be heard again:

3. "One should train thus: I will keep my body properly covered when entering the homes of laypeople."

When making an antaravasa, one must use thick cloth. If the cloth is loosely woven, it must be made with two or three layers. If the antaravasa is loosely woven, the uttarasanga must be made of thick cloth. If the uttarasanga is loosely woven, the sanghati must be made of thick cloth. If, through unrestrained faculties, one fails to keep the body properly covered when entering the home of a layperson, one treats this rule of training with contempt. But if one is insane or mentally deranged, there is no offense. Therefore it is said: -- "One should train thus: I will keep my body properly covered when entering the homes of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus entered the homes of laypeople and looked at elephants, horses, camels, and birds, or watched courtesans singing and dancing. They were therefore ridiculed by worldly people:

– Why do these Sakyan ascetics look east and west like spies?

Someone deliberately asked them:

– Venerable sirs, what have you lost that you look from side to side as though searching for it? When monastics enter someone’s home, they should look straight ahead as they walk! They are corrupt men! What kind of path is that?

The bhikkhus then reported the matter to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must look straight ahead when entering the homes of laypeople.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which, even if already heard, must be heard again:

4. "One should train thus: I will look straight ahead when entering the homes of laypeople."

Looking straight ahead means that, when walking, one must not lower one’s head and walk like a horse. One must look directly ahead to guard against elephants, horses, and fierce cattle, and should walk like a palanquin bearer, without looking east and west. When one wishes to look in a certain direction, one must turn one’s whole body in that direction and then look. If, through unrestrained faculties, one fails to look straight ahead when entering a donor’s home, one treats this rule of training with contempt. But if one is insane or mentally deranged, there is no offense. Therefore it is said: -- "One should train thus: I will look straight ahead when entering the homes of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus called loudly to one another when entering the homes of laypeople. People therefore mocked them, saying:

– Venerable sirs, you are like merchants who have lost their companions, or herdsmen calling loudly to one another. You are monastics; when entering someone’s home, you should speak softly.

They continued:

– They are corrupt men! What spiritual conduct could they possibly possess?

[400b] The bhikkhus then reported the matter to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– From now onward, one should speak softly when entering the homes of laypeople.

Then the Buddha ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established a rule for the bhikkhus, which those who had already heard it were to hear again:

5. "One should train thus: Speak softly when entering the homes of laypeople."

One must not call loudly to one another when entering the homes of laypeople. If one wishes to call another, one should snap one's fingers. If the person ahead does not hear, one should ask someone sitting nearby to convey the message. If, with the faculties unrestrained, one does not train in speaking softly when entering the homes of laypeople, one thereby shows disregard for the rule in which one should train. However, there is no offense if one's mind is deranged. Therefore it is said: --"One should train thus: Speak softly when entering the homes of laypeople."

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, the group of six bhikkhus entered the homes of laypeople laughing, talking, and jesting, and were consequently ridiculed and censured by people:

– Why do these Sakyaputriya ascetics enter the homes of laypeople laughing, talking, and jesting together, like princes and great ministers, or heedless and licentious men?

Then some people asked:

– Venerables, why are you baring your gums? Are you trying to sell your teeth? There are no courtesans in there, so why are you laughing? These are corrupt men; what spiritual conduct could they possibly have!

The bhikkhus then brought this matter before the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why, while living under the discipline of the Noble Ones, did you laugh, talk, and jest so that even your gums were exposed? From now onward, you must not laugh and jest when entering the homes of laypeople.

Then the Buddha ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established a rule for the bhikkhus, which those who had already heard it were to hear again:

6. "One should train thus: One must not laugh and jest when entering the homes of laypeople."

One must not laugh: If something amusing occurs, one must not laugh boisterously so that all one's teeth and gums are exposed. Instead, one must restrain oneself and contemplate impermanence, suffering, emptiness, and non-self, and reflect upon death. If one cannot stop, one must bite one's tongue. If one still cannot stop, one should cover one's mouth with the corner of one's robe and gradually restrain oneself. If, with the faculties unrestrained, one laughs loudly when entering the homes of laypeople, one thereby shows disregard for the rule in which one should train. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not laugh and jest when entering the homes of laypeople."

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, the group of six bhikkhus entered the homes of laypeople with their heads covered and were censured by people:

– Why do these Sakyaputriya ascetics enter the homes of laypeople so wantonly, like prostitutes, enemy spies, newlywed brides, or honey gatherers?

[400c] Then they asked:

– Venerables, are you suffering from an eye ailment? Are you afraid the sun will scorch your heads? Why do you cover your heads? These are corrupt men; what kind of path could be like this?

The bhikkhus then brought this matter before the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople with your heads covered.

Then the Buddha ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established a rule for the bhikkhus, which those who had already heard it were to hear again:

7. "One should train thus: One must not enter the homes of laypeople with one's head covered."

Covering the head: Covering the entire head and both ears.

One must not enter the homes of laypeople with one's head covered. If it is raining or snowing and extremely cold, and one fears suffering from a headache, one may cover half the head and one ear. If, with the faculties unrestrained, one enters the homes of laypeople with one's head covered, one thereby shows disregard for the rule in which one should train. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not enter the homes of laypeople with one's head covered."

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, the group of six bhikkhus entered the homes of laypeople with their robes hitched up improperly and were censured by people:

– Why do these Sakyaputriya ascetics enter the homes of laypeople with their robes hitched up improperly, exposing their elbows and ribs, like princes and great ministers, or prostitutes selling their beauty?

Then they asked:

– Venerables, are you going there to fight? Why do you hitch up your robes improperly and expose your ribs? These are corrupt men; what spiritual conduct could they possibly have!

The bhikkhus then brought this matter before the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople with your robes hitched up improperly.

Then the Buddha ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established a rule for the bhikkhus, which those who had already heard it were to hear again:

8. "One should train thus: One must not enter the homes of laypeople with one's robe hitched up improperly."

Hitching it up improperly: Turning up both sides and throwing them over the shoulders.

One must not enter the homes of laypeople with one's robe hitched up improperly. In rainy or windy weather, one may throw it over one side. If the right shoulder is bare, one may throw it over the left side.

If both shoulders are fully covered, one may throw it over the right side, but one must not expose the elbow. When going for alms, if one fears soiling one's robe, one may hitch the robe over the shoulder, provided that the elbow is not exposed; in that case, there is no offense. If, with the faculties unrestrained, one enters the homes of laypeople with one's robe hitched up improperly, one thereby shows disregard for the rule in which one should train.

Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not enter the homes of laypeople with one's robe hitched up improperly."

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, the group of six bhikkhus entered the homes of laypeople walking on tiptoe and [401a] were censured by people:

– Why do these Sakyaputriya ascetics walk like prostitutes, thieves, or slithering snakes? These are corrupt men; what spiritual conduct could they possibly have!

When the bhikkhus heard this, they brought the matter before the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople walking on tiptoe.

Then the Buddha ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established a rule for the bhikkhus, which those who had already heard it were to hear again:

9. "One should train thus: One must not enter the homes of laypeople walking on tiptoe."

When entering a house, if soil is stuck to one's feet, one must not place the toes down first and the heel afterward; rather, one must place the heel down first and the toes afterward. If there is a boil on the sole of the foot, one should walk on the side of the foot, apply something to the boil and bind it, and then place the heel down first and the toes afterward. If, with the faculties unrestrained, one does not train in walking with the feet placed flat, one thereby shows disregard for the rule in which one should train. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not enter the homes of laypeople walking on tiptoe."

When the Buddha was dwelling in the city of Sravasti, the circumstances were related in detail as above. At that time, the group of six bhikkhus entered the homes of laypeople with their hands on their hips and were censured by people:

– Why do these Sakyaputriya ascetics enter the homes of laypeople with their hands on their hips, like princes, great ministers, or wrestlers? These are corrupt men; what spiritual conduct could they possibly have!

The bhikkhus then brought this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

This is an evil act. From now onward, you must not enter the homes of laypeople with your hands on your hips.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus, which those who had already heard it were also to hear again:

10. "One should train thus: one must not enter the homes of laypeople with one's hands on one's hips."

Hands on the hips: Placing both hands against the two sides of the waist.

One must not enter the homes of laypeople with one's hands on one's hips. If one has pain in the spine or suffers from a wind-related swelling, one may place one's hands on one's hips without offense. Or if one has an abscess or sores that require a medicinal plaster, and one places one's hands on one's hips for fear of soiling the robe, there is no offense. If, with the faculties unrestrained, one enters the homes of laypeople with one's hands on one's hips, one thereby treats this rule of training with contempt. Except in cases of madness or mental derangement, there is no offense. Therefore it is said: —"One should train thus: one must not enter the homes of laypeople with one's hands on one's hips."

Summary verse:

"The inner and outer robes properly worn,

The body covered, the eyes looking straight ahead,

Speaking softly, one must not laugh.

Covering the head and turning up the robe,

[401b] Walking on tiptoe and placing hands on the hips—

Thus ends the first Varga."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus entered the homes of laypeople with a languid, swaying gait and were criticized by worldly people:

– Why do these Sakyaputra ascetics enter the homes of laypeople with a languid, swaying gait like princes, great ministers, or courtesans? These are corrupt men—what kind of religious practice is this!

The bhikkhus then brought this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople swaying your bodies as you walk.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus, which those who had already heard it were also to hear again:

11. "One should train thus: one must not enter the homes of laypeople with a languid, swaying gait."

If one is old or ill, or encounters rain, wind, snow, or cold weather, there is no offense in walking with a swaying gait. But if, with the faculties unrestrained, one enters the homes of laypeople with a languid, swaying gait, one thereby treats this rule of training with contempt. Except in cases of mental derangement, there is no offense. Therefore it is said: —"One should train thus: one must not enter the homes of laypeople with a languid, swaying gait."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus entered the homes of laypeople shaking their heads and were ridiculed by worldly people:

– Why do these Sakyaputra ascetics enter the homes of laypeople shaking their heads like lecherous men, rats, or jackals? They are corrupt men—what religious conduct could they possibly have!

The bhikkhus then brought this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople shaking your heads.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus, which those who had already heard it were also to hear again:

12. "One should train thus: one must not enter the homes of laypeople shaking one's head."

If one is old, weak, or ill, suffers from a headache, or encounters rain, wind, or cold weather, there is no offense in shaking one's head. But if, with the faculties unrestrained, one enters the homes of laypeople shaking one's head, one thereby treats this rule of training with contempt. Except in cases of mental derangement, there is no offense. Therefore it is said: —"One should train thus: one must not enter the homes of laypeople shaking one's head."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus entered the homes of laypeople swinging their arms. They struck the faces of donors, causing the vessels of oil and milk in their hands to fall and break, and were therefore criticized by worldly people:

– Why do these Sakyaputra ascetics enter the homes of laypeople swinging their arms like violent strongmen! They are corrupt men—what religious conduct could they possibly have!

The bhikkhus then brought [401c] this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

– From now onward, you must not enter the homes of laypeople swinging your arms.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus, which those who had already heard it were also to hear again:

13. "One should train thus: one must not enter the homes of laypeople swinging one's arms."

If a person was formerly a prince or great minister and has not yet eliminated his habitual tendencies, he should be instructed:

– Now that you have gone forth, you must abandon your former habits and follow the discipline of a bhikkhu. If you wish to summon someone, you must not raise and wave both hands; you should raise and wave only one hand. If, with the faculties unrestrained, one enters the homes of laypeople swinging one's arms, one thereby treats this rule of training with contempt. Except in cases of mental derangement, there is no offense. Therefore it is said: —"One should train thus: one must not enter the homes of laypeople swinging one's arms."

When the Buddha was dwelling in the city of Sravasti, as related fully above, the group of six bhikkhus wore filthy, tattered robes that exposed their elbows, flanks, and chests. Nanda and Upananda, in particular, wore thin, loosely woven robes that exposed their entire bodies. They sat together in the homes of laypeople, causing worldly people to criticize them:

– Why do these Sakyaputra ascetics resemble princes, great ministers, and nobles, wearing thin, loosely woven garments?

When they wore coarse and unsightly robes, people again criticized them:

– They resemble servants and lowly hired laborers, wearing filthy, tattered garments that expose their elbows, flanks, and chests while sitting in the homes of laypeople. Sakyaputra ascetics ought to keep their bodies fully covered when sitting in a house. They are corrupt men—what religious conduct could they possibly have!

The bhikkhus then brought this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

– Did you truly do this?

– It is true, Blessed One.

– From now onward, you must keep your bodies fully covered when sitting in the homes of laypeople.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus, which those who had already heard it were also to hear again:

14. "One should train thus: one must keep the body fully covered when sitting in the homes of laypeople."

Keeping the body fully covered: The inner robe should be made of thick cloth; if it is sewn from loosely woven cloth, it must be made with two or three layers. If the inner robe is loosely woven, the uttarasanga must be made of thick cloth. If the uttarasanga is loosely woven, the sanghati must be made of thick cloth.

If the sanghati is loosely woven, the uttarasanga must be made of thick cloth. When sitting down, one must not sit upon one's robe. One should use one hand to lift the robe and the other to steady the sitting cloth, and then sit down gently.

When sitting to take a meal in the monastery before one's preceptors, acaryas, or elder bhikkhus, one must keep the body discreetly covered. If, with the faculties unrestrained, one fails to keep the body discreetly covered while sitting in a house, one thereby treats this rule of training with contempt. Except in cases of mental derangement, there is no offense.

Therefore it is said: —"One should train thus: one must keep the body discreetly covered when sitting in the homes of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus entered the homes of laypeople and sat watching women and children coming and going, ascending and descending the upper stories. They were therefore criticized by the people:

– Why do these Sakyaputra ascetics resemble libertines and thieves, sitting in other people's homes and staring at women?

Then they questioned them:

– Venerable ones, what have you lost that you keep looking east and west like this? These are corrupt men—what spiritual conduct do they possess?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– Yes, it is true, Blessed One.

– From now on, when sitting in the home of laypeople, you must look straight ahead.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus, which those who had already heard it were to hear again:

15. "One should train thus: I will look straight ahead when sitting in the home of laypeople."

Looking straight ahead when sitting in a home means that one must not look about like a horse, either raising one's neck or lowering one's head, but must look straight ahead, so as to be mindful should the donor bring something hot, such as boiling water, and thus avoid striking the donor's hand. When sitting for a meal at the monastery, or when in the presence of one's upadhyaya, acarya, or elder bhikkhus, one must not look to the right or left, but must sit looking straight ahead.

If, through unrestrained faculties, one fails to maintain a proper gaze while sitting, one thereby treats the rule of training with contempt. Except in cases of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I will maintain a proper gaze when sitting in the home of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus entered the homes of laypeople and sat there, loudly calling to one another and making a clamor. They were criticized by the people:

– Why do these Sakyaputra ascetics call loudly to one another like merchants who have lost their companions, or like herdsmen calling to one another?

Then they challenged them:

– Venerable ones, why are you calling out so loudly? Those who have gone forth should speak softly; why, then, do you call noisily to one another? These are corrupt men—what spiritual conduct do they possess?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– Yes, it is true, Blessed One.

– From now on, you must speak softly when sitting in the home of laypeople.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus. [402b] Those who had already heard it were to hear it again:

16. "One should train thus: I will speak softly when sitting in the home of laypeople."

When sitting in a home, one must not call noisily to another. If one wishes to summon someone, one should snap one's fingers. If that person does not hear, one should ask someone sitting nearby to convey the message.

When taking a meal at the monastery, or when sitting in the presence of one's upadhyaya, acarya, or elder bhikkhus, one must not call loudly to another. When one wishes to speak with someone, one should tell the person sitting nearby and have the message passed successively to the second person, the third person, and so forth, until the intended person is informed. If, through unrestrained faculties, one calls loudly to another while sitting in a home, one thereby treats the rule of training with contempt.

Except in cases of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I will speak softly when sitting in the home of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus sat in the homes of laypeople, laughing and jesting noisily with one another. They were criticized by the people:

– Why do these Sakyaputra ascetics sit in the homes of laypeople and laugh and jest without restraint, like princes, great ministers, and prostitutes?

Then they asked:

– Venerable ones, is there something amusing here? Why do you expose all your gums? Are you trying to sell your teeth? These are corrupt men—what spiritual conduct do they possess?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– Yes, it is true, Blessed One.

– You are men who have gone forth. Why, while living under the discipline of the noble ones, do you laugh loudly and expose your gums? From now on, you must not laugh when sitting in the home of laypeople.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus, which those who had already heard it were to hear again:

17. "One should train thus: I will not laugh when sitting in the home of laypeople."

When sitting in the home of laypeople, one must not laugh. When taking a meal at the monastery, or when sitting in the presence of one's upadhyaya, acarya, or elder bhikkhus, one likewise must not laugh. Even if something amusing occurs, one must not laugh loudly, exposing one's teeth and gums.

One should contemplate impermanence, suffering, emptiness, and non-self, reflect upon death, or bite one's tongue. If one still cannot stop, one nevertheless should not laugh loudly and expose one's gums, but should cover one's mouth with the corner of one's robe and restrain oneself. If, through unrestrained faculties, one laughs while sitting in the home of laypeople, one thereby treats the rule of training with contempt.

Except in cases of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I will not laugh when sitting in the home of laypeople."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus sat in the homes of laypeople with their heads covered. They were ridiculed by the people:

– Why do these Sakyaputra ascetics sit in the homes of laypeople with their heads covered, like prostitutes or honey gatherers?

Then they asked:

– Venerable ones, [402c] do you suffer from headaches and fear that sunlight will shine upon your heads? Why do you cover your heads? These are corrupt men—what spiritual conduct do they possess?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– Yes, it is true, Blessed One.

– From now on, you must not sit in the home of laypeople with your heads covered.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus, which those who had already heard it were to hear again:

18. "One should train thus: I will not sit in the home of laypeople with my head covered."

Covering the head means completely covering the head and both ears.

One must not sit in a home with one's head covered. When taking a meal at the monastery, or when sitting in the presence of one's upadhyaya, acarya, or elder bhikkhus, one must not cover one's head. In cases of rain, wind, or cold, or when one is ill or suffering from a wind-induced headache, one still must not cover the entire head, but should cover only half the head, leaving one ear exposed.

Upon seeing an elder bhikkhu, however, one must remove the covering. If one sits with one's head covered in a private, enclosed room, there is no offense. If, through unrestrained faculties, one sits in a home with one's head covered, one thereby treats the rule of training with contempt.

Except in cases of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I will not sit in the home of laypeople with my head covered."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus sat in the homes of laypeople with their robes thrown over their shoulders, and were ridiculed by the people:

– Why do these Sakyaputta ascetics sit in laypeople's houses with their robes thrown over their shoulders, exposing their elbows and sides, like princes, great ministers, and courtesans who sell their beauty? These are corrupt men—what spiritual conduct could they possibly possess!

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now on, you must not sit in a layperson's house with your robe thrown over your shoulder.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble and, for the ten benefits, established a rule for the bhikkhus, which those who had already heard it were to hear again:

19. "One should train thus: One must not sit in a layperson's house with one's robe thrown over one's shoulder."

Throwing the robe over the shoulder: Either throwing it over one side or throwing it over both sides.

One must not sit in a house with one's robe thrown over one's shoulder. When going for alms or receiving food, if one fears soiling the robe, one may throw it over the shoulder, provided that the elbow is not exposed; there is then no offense. When taking a meal at a monastery, or when seated before one's preceptors, acaryas, or elder bhikkhus, one must not throw the robe over one's shoulder.

If one does so, one may throw it over only one side, not over both sides. If one throws the robe over a shoulder, it should be the left shoulder. If both shoulders are completely covered by the robe, it may be thrown over the right shoulder.

However, upon seeing an elder bhikkhu, one must let it down again. If, with the faculties unrestrained, one sits in a house with the robe thrown over the shoulder, one thereby treats this rule of training with contempt. [403a] Except when the mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not sit in a layperson's house with one's robe thrown over one's shoulder."

When the Buddha was residing in the city of Sravasti, the full account is as given above. At that time, the group of six bhikkhus sat in laypeople's houses clasping their knees and were ridiculed by worldly people:

– Why do these Sakyaputta ascetics, arrogant and heedless, sit clasping their knees in laypeople's houses like princes and great ministers? These are corrupt men—what spiritual conduct could they possibly possess!

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now on, you must not sit clasping your knees in a layperson's house.

The Buddha then ordered all the bhikkhus residing in the city of Sravasti to assemble and, for the ten benefits, established a rule for the bhikkhus, which those who had already heard it were to hear again:

20. "One should train thus: One must not sit with one's knees drawn up in a layperson's house."

Sitting with the knees drawn up: One may encircle them with one's arms and lift one's robe, but one must not sit with the knees clasped in a house.

When taking a meal at a monastery, or when before one's preceptors, acaryas, or elder bhikkhus, one must not sit clasping one's knees. If one's knee is painful, one may bind it with cloth, but upon seeing an elder bhikkhu, one must remove it(?). In a private room in a secluded place, one may sit with one's knees drawn up. However, upon seeing an elder bhikkhu approach, one must sit upright. If, with the faculties unrestrained, one sits in a house clasping one's knees, one thereby treats this rule of training with contempt. Except when the mind is deranged, there is no offense. Therefore it is said: --"One should train thus: One must not sit clasping one's knees in a layperson's house."

Summary verse:

"The body bent, the head swaying,

Waving the hands, the body fully covered.

Looking straight ahead and speaking softly,

Not laughing, sitting with the head covered.

The robe thrown over the shoulder, sitting clasping the knees—

Thus ends the second varga."

THE MAHASAMGHIKA VINAYA

End of the twenty-first fascicle.