摩訶僧祇律

EXPOSITION OF THE REMAINING RULES OF TRAINING.

While the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhiksus sat cross-legged in the homes of laypeople. [403b] They were ridiculed by people of the world, who said: “Why do these Sakyaputriya ascetics sit cross-legged in the homes of laypeople like princes and great ministers? These are corrupt men—what religious conduct could they possibly have?” The bhiksus then reported this matter to the Blessed One. The Buddha ordered that the group of six bhiksus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– We indeed did, Blessed One.

– From now on, you must not sit cross-legged in the homes of laypeople.

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

21. “One should train thus: One must not sit cross-legged in a layperson’s home.”

Sitting cross-legged means placing one thigh upon the other thigh, one knee upon the other knee, one calf upon the other shin, and one heel upon the instep of the other foot. One must not sit cross-legged in a layperson’s home but should sit upright with both legs even. When taking a meal at the monastery or in the presence of one’s preceptor, acarya, or elder bhiksu, one must not sit with the legs crossed.

If ill, one may sit cross-legged, but upon seeing a senior monk, one must resume a proper, upright posture. If one’s feet are covered with mud and one sits cross-legged to scrape it off, there is no offense. If, with the sense faculties unrestrained, one sits cross-legged in a layperson’s home, one thereby shows disregard for this rule of training.

Except in the case of mental derangement, there is no offense. Therefore it is said: —“One should train thus: One must not sit cross-legged in a layperson’s home.”

While the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhiksus sat with their hands on their hips in the homes of laypeople. They were ridiculed by people of the world, who said: “Why do these Sakyaputriya ascetics sit with their hands on their hips in the homes of laypeople like princes, great ministers, and strongmen? These are corrupt men—what religious conduct could they possibly have?”

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

– Did you indeed do this?

– We indeed did, Blessed One.

– From now on, you must not sit with your hands on your hips in the homes of laypeople.

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

22. “One should train thus: One must not sit with one’s hands on one’s hips in a layperson’s home.”

Hands on the hips means placing either one hand or both hands upon the hips. One must not sit with one’s hands on one’s hips in a layperson’s home.

When taking a meal at the monastery or in the presence of one’s preceptors, acaryas, or elder bhiksus, one must not sit with one’s hands on one’s hips. If, because of old age, illness, or a wind disorder causing pain in the lower back, one sits with one’s hands on one’s hips, there is no offense. If one has an abscess or sore to which medicine must be applied and, fearing that it will soil one’s robe, one sits with one’s hands on one’s hips, there is no offense.

However, upon seeing a senior monk approach, one must lower one’s hands. If, with the sense faculties unrestrained, one sits with one’s hands on one’s hips in a layperson’s home, one thereby shows disregard for this rule of training. Except in the case of mental derangement, there is no offense.

Therefore it is said: —“One should train thus: One must not sit with one’s hands on one’s hips in a layperson’s home.”

[403c] While the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhiksus sat in the homes of laypeople, swinging their legs, gesticulating with their hands, and even plucking grass. They were ridiculed by people of the world, who said: “Why are these Sakyaputriya ascetics like dancing performers, sitting in the homes of laypeople without keeping their hands and feet still? These are corrupt men—what religious conduct could they possibly have?”

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

– Did you indeed do this?

– We indeed did, Blessed One.

– From now on, you must not wave your hands or move your feet about while sitting in the homes of laypeople.

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

23. “One should train thus: One must not wave one’s hands or move one’s feet about while sitting in a layperson’s home.”

One must not wave one’s hands or move one’s feet about while sitting in a layperson’s home: While seated, one must not move the hands and feet, wave the hands, swing the legs, or pluck grass, but should sit composedly and with dignified bearing. If someone asks a question, one must first preserve the discipline of proper deportment and then answer appropriately. If they ask about the four stupas, one may point with one’s hand and say, “That is the place of his birth; that is the place where he attained enlightenment; that is the place where he turned the Dharma wheel; and that is the place where he entered nirvana.” There is no offense in doing so.

If a donor wishes to construct a monastery for the bhiksus, the bhiksu should examine the terrain and the sites suitable for building, and then may point with his hand and say, “A monastery may be built here; a lecture hall may be built here; a warming room may be built there; and monastic quarters may be built in that place.” There is no offense in doing so. If, with the sense faculties unrestrained, one waves one’s hands or moves one’s feet about while sitting in a layperson’s home, one thereby shows disregard for this rule of training.

Except in the case of mental derangement, there is no offense. Therefore it is said: —“One should train thus: One must not wave one’s hands or move one’s feet about while sitting in a layperson’s home.”

While the Buddha was dwelling in the city of Sravasti, as related in detail above, a donor offered a meal to the Sangha at the monastery. When the food began to be served, the group of six bhiksus asked for water with which to wash their hands and bowls. Hearing this, the donor set the basin of hot rice down on the ground and reproached them:

– I left my home and came to the monastery to offer this meal in the hope that the Sangha would be united in mind and pure in heart, so that I might acquire merit. Yet now, just as the food is beginning to be served, you make one request after another. Those who have gone forth should eat attentively; why do you still ask for so many other things during the meal?

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

– Did you indeed do this?

– We indeed did, Blessed One.

– From now on, you must receive food attentively.

The Buddha then commanded all the bhiksus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established this rule for the bhiksus, which those who had already heard it [404a] were to hear again:

24. “One should train thus: Receive food attentively.”

When eating attentively, one must not use both hands to hold the bowl firmly upon one’s two feet. One should first wash one’s hands thoroughly and then wipe the bowl; when food is brought, one should receive it attentively. If one is the monk on monthly duty who oversees the meals and must therefore arrive later, one may ask for water with which to wash one’s hands and bowl, and there is no offense. If, with the sense faculties unrestrained, one fails to receive food attentively, one thereby shows disregard for this rule of training. Except in the case of mental derangement, there is no offense. Therefore it is said: —“One should train thus: Receive food attentively.”

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a householder came to the monastery to offer a meal. The group of six bhikkhus first accepted a large amount of soup and only afterward accepted rice, causing their bowls to overflow and the soup to spill onto the ground. The donor therefore reproached them:

– I have taken food from the portion meant for my wife and children and offered it to the Sangha in the hope that the Sangha would consume it all, yet now you cast it upon the ground. Venerable ones, do you not know that a single grain of rice contains the labor of hundreds of efforts?

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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must accept rice and soup in equal proportion.

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

25. "One should train thus: I shall accept rice and soup in equal proportion."

Accepting rice and soup in equal proportion: One must not take soup first and rice afterward. One should first take rice and place it in the bowl, and only then take soup. If the custom of that country is to serve soup first and rice afterward, one should use a separate bowl to receive it.

If there is no separate bowl, one should use a leaf or a small bowl to receive it. If there is not even a leaf, one may use the alms bowl to receive the soup. However, when receiving rice, one must support it with the hand and slowly place it in the bowl, without allowing it to overflow or spill out.

If an ill bhikkhu needs more soup, he may take more without offense. If, through negligence in restraining the faculties, one does not accept rice and soup in equal proportion, one thereby shows disregard for the rule in which one should train. Except in the case of mental derangement, there is no offense.

Therefore it is said: --"One should train thus: I shall accept rice and soup in equal proportion."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a layman came to the monastery to offer a meal. While eating, the group of six bhikkhus ate from all four sides of their bowls, leaving the food in the center untouched. They were therefore ridiculed by people of the world:

– Why do these Sakyaputta ascetics behave like heedless men, scooping food from all four sides of their bowls and eating it while leaving the center untouched? These are depraved 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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not scoop food from all around the bowl while eating.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to [404b] assemble and, for the sake of the ten benefits, laid down a rule for the bhikkhus, which even those who had already heard it were to hear again:

26. "One should train thus: I shall not scoop food from all around the bowl while eating."

Scooping food from all around the bowl while eating means scooping from all four sides and leaving the center untouched.

One should first receive rice and place it on one side of the bowl, then receive the soup, mix them together, and eat. If milk or fat has been mixed into the rice, one must not, out of fondness for delicacies, scoop out and eat the tastier portion first, but must eat in due order. If one wishes to give some to another, one should divide off half and give it. If, through negligence in restraining the faculties, one scoops food from all around the bowl while eating, one thereby shows disregard for the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I shall not scoop food from all around the bowl while eating."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhikkhus moved food about in their mouths from one side to the other. They were therefore ridiculed by people of the world:

– Why do these Sakyaputta ascetics behave like heedless men, like camels, cattle, and goats that regurgitate food from their stomachs and chew it again? These are depraved 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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not move food about in your mouths from one side to the other while eating.

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

27. "One should train thus: I shall not move food about in my mouth from one side to the other while eating."

Moving food in the mouth from one side to the other means holding a mouthful of rice against one cheek and shifting it to the other cheek. One should chew the food on the side where it is placed, finish chewing it there, and then swallow it. If a bhikkhu is eating flour or ordinary rice, he may hold food on one side while chewing on the other without offense. If, through negligence in restraining the faculties, one moves food about in the mouth from one side to the other while eating, one thereby shows disregard for the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I shall not move food about in my mouth from one side to the other while eating."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhikkhus extended their tongues to eat. They were therefore ridiculed by people of the world:

– Why do these Sakyaputta ascetics behave like heedless men, like snakes, rats, dogs, and cats, extending their tongues to eat? These are depraved 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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not extend your tongues to eat.

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of the ten benefits, laid down a rule for the bhikkhus, which even those who had already heard it [404c] were to hear again:

28. "One should train thus: I shall not extend my tongue to eat."

Extending the tongue to eat means extending the tongue, placing food upon it, and only then closing the mouth. If the bhikkhu assigned for the month or the one supervising the food wishes to determine whether it is raw or cooked, salty or bland, sour or sweet, he may place some food in the palm of his hand and taste it with his tongue without offense. If one is ill, one may place salt in the palm of one's hand and taste it without offense.

If, through negligence in restraining the faculties, one extends the tongue to eat, one thereby shows disregard for the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said: --"One should train thus: I shall not extend my tongue to eat."

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhikkhus ate large mouthfuls of rice. They were therefore ridiculed by people of the world:

– Why do these Sakyaputta ascetics behave like heedless men, like cattle, goats, and camels, or like starving prisoners, eating large mouthfuls of rice? These are depraved 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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not eat large mouthfuls of rice.

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

29. "One should train thus: I shall not eat large mouthfuls of rice."

It should be neither large nor small, like a courtesan eating only a few grains, two or three grains at a time; rather, one should eat a mouthful of rice of suitable size. If a bhikkhu is eating plain rice and fills his mouth, there is no offense. If, with the faculties unrestrained, he eats large mouthfuls of rice, he thereby treats the rule to be learned with contempt. Except when his mind is deranged, there is no offense. Therefore it is said: --"One should train: One must not eat large mouthfuls of rice."

When the Buddha was dwelling in the city of Sravasti, as related fully above, a layman came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus sat with their mouths open, waiting for food, and were ridiculed by the people:

– Why do these Sakyaputra ascetics behave like dissolute persons, like soft-shelled turtles and frogs, opening their mouths as they wait for food? These are degenerate men; what spiritual conduct could they possibly 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 truly do this?

– It is true, Blessed One.

– From now on, you must not open your mouths and wait for food.

The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which even those who had already heard it should hear again:

30. "One should train: One must not open one's mouth and wait for food."

One must not open one's mouth and wait for food: When eating, a bhikkhu should eat in the manner of the king of elephants in the Snow Mountains, [405a] meaning that when food enters its mouth, it uses its trunk to push it deeply inside and distribute it evenly throughout the mouth. One should swallow the previous mouthful before placing the next mouthful into the mouth and must not open one's mouth while waiting for food. If one's mouth has sores, one may open it while waiting, and there is no offense. If, with the faculties unrestrained, one opens one's mouth and waits for food, one thereby treats the rule to be learned with contempt. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train: One must not open one's mouth and wait for food."

When the Buddha was dwelling in the city of Sravasti, as related fully above, a layman came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus opened their mouths, rolled food into balls, and tossed it into their mouths. They were ridiculed by the people:

– Why do these Sakyaputra ascetics behave like wanton persons, tossing food into their mouths to eat? These are degenerate men; what spiritual conduct could they possibly 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 truly do this?

– It is true, Blessed One.

– From now on, you must not toss food into your mouths.

The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which even those who had already heard it should hear again:

31. "One should train: One must not toss food into one's mouth."

Tossing food into one's mouth: One must not roll rice into balls and toss them into one's mouth from a distance. When eating such things as sour jujubes, grapes, or even roasted beans, one may toss them into one's mouth and eat them without offense. If, with the faculties unrestrained, one tosses food into one's mouth, one thereby treats the rule to be learned with contempt. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train: One must not toss food into one's mouth."

When the Buddha was dwelling in the city of Sravasti, as related fully above, a layman came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus bit off half of a portion of food and put the other half back into their bowls. They were ridiculed by the people:

– Why do these Sakyaputra ascetics behave like dissolute persons, biting off half of a portion of food to eat? These are degenerate men; what spiritual conduct could they possibly 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 truly do this?

– It is true, Blessed One.

– From now on, you must not bite off half of a portion of food to eat.

The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which even those who had already heard it should hear again:

32. "One should train: One must not bite off half of a portion of food to eat."

One must not bite off half of a portion of food and put the other half back into one's bowl; rather, one should break it into mouthful-sized pieces and eat them.

If there is a large lump of dough, one should use one's hand to break it into mouthful-sized pieces.

When eating melon, sugarcane, or radish, one may bite into it and eat without offense.

When eating cakes, one should likewise use one's hand to break them into mouthful-sized pieces.

If, with the faculties unrestrained, one [405b] bites off half of a portion of food, one thereby treats the rule to be learned with contempt. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train: One must not bite off half of a portion of food to eat."

When the Buddha was dwelling in the city of Sravasti, as related fully above, a layman came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus spoke with food in their mouths. They were ridiculed by the people:

– Why do these Sakyaputra ascetics behave like dissolute persons, like camels, cattle, goats, and donkeys, bellowing with food in their mouths? These are degenerate men; what spiritual conduct could they possibly 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 truly do this?

– It is true, Blessed One.

– From now on, you must not speak with food in your mouths.

The Buddha then commanded all the bhikkhus dwelling in the city of Sravasti to assemble and, for the sake of ten benefits, established a rule for the bhikkhus, which even those who had already heard it should hear again:

33. "One should train: One must not speak with food in one's mouth."

One must not speak with food in one's mouth: If, while one is eating, one is called by one's preceptor, acarya, or an elder bhikkhu, and although one has not yet completely swallowed the food, one's voice would not sound unusual, one may answer aloud.

If one cannot do so, one must completely swallow the rice before answering aloud. If the person who called reproaches one, one should reply: "Because there was food in my mouth, I could not answer immediately."

If, with the faculties unrestrained, one speaks with food in one's mouth, one thereby treats the rule to be learned with contempt. Except when one's mind is deranged, there is no offense. Therefore it is said: --"One should train: One must not speak with food in one's mouth."

Summary verse:

"Sitting cross-legged inside a house,

Hands on hips, moving hands and feet.

Attention, rice equal to soup,

Piling food in both cheeks.

Sticking out the tongue, taking large mouthfuls,

Opening the mouth, tossing rice inside.

Biting food, speaking with rice in the mouth—

Thus ends the third Varga."

When the Buddha was dwelling in the city of Sravasti, as related fully above, a layman came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus used their fingers to scrape their bowls and eat what remained, and so they were reproached by the people:

– Why do these Sakyaputra ascetics eat like children or starving prisoners?

Then they asked:

– Venerable ones, you have food and drink in great abundance; why must you scrape your bowls? These are degenerate men; what spiritual conduct could they possibly possess!

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

– Did you truly do this?

– It is true, Blessed One.

– From now on, you must not use your fingers to scrape your bowls and eat what remains.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

34. "One should train thus: One must not scrape the bowl with a finger while eating."

[405c] One must not scrape the bowl with a finger while eating: One must not bend a finger to scrape the bowl. If milk, oil, or honey adheres to the bowl, one must not bend a finger to scrape it out; instead, one should use a finger to gather it together and then pick it up and eat it.

If, with the faculties unrestrained, one scrapes the bowl with a finger while eating, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not scrape the bowl with a finger while eating."

When the Buddha was dwelling in the city of Shravasti, the full account was as given above. At that time, a householder came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus licked their hands, and worldly people criticized them, saying:

– Why do these Shakyan ascetics behave like children, licking their hands as soon as they receive food?

Then they asked:

– Venerable sir, I have made a generous offering so that you may eat your fill. Why do you lick your hands while eating? These are degenerate men—what spiritual conduct could 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:

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, you must not lick your hands while eating.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

35. "One should train thus: One must not lick one's hands while eating."

One must not turn the palm upward or downward and lick it while eating. If milk, oil, honey, or rock sugar adheres to the hand, one should wipe it against the inner rim of the bowl to gather it in one place and then take it up and eat it.

If, with the faculties unrestrained, one licks one's hands while eating, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not lick one's hands while eating."

When the Buddha was dwelling in the city of Shravasti, the full account was as given above. At that time, a householder came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus sucked their fingers, and worldly people criticized them, saying:

– Why do these Shakyan ascetics behave like children, sucking their fingers while eating?

Then they asked:

– I have made a generous offering. Why do you suck your fingers while eating? These are degenerate men—what spiritual conduct could 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:

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, you must not suck your fingers while eating.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

36. "One should train thus: One must not suck one's fingers while eating."

One must not suck one's fingers while eating: If a bhikkhu eats such things as meat broth, fat, or sweet substances and they adhere to his fingers, he must not suck them. Instead, he should place his fingers against the rim of the bowl, wipe the substances together in one place, and then take them up and eat them.

If honey, [406a] rock sugar, or salt adheres to the tips of the fingers, one may suck them without offense. But if, with the faculties unrestrained, one sucks one's fingers while eating, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not suck one's fingers while eating."

When the Buddha was dwelling in the city of Shravasti, the full account was as given above. At that time, a householder came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus made sounds as they chewed their food, and worldly people criticized them, saying:

– Why do these Shakyan ascetics eat like pigs and rats? These are degenerate men—what spiritual conduct could 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:

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, you must not make sounds while chewing food.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

37. "One should train thus: One must not make sounds while chewing food."

If, with the faculties unrestrained, one makes sounds while chewing food, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not make sounds while chewing food."

When the Buddha was dwelling in the city of Shravasti, the full account was as given above. At that time, a donor came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus noisily sucked up their rice, and worldly people criticized them, saying:

– Why do these Shakyan ascetics suck up their rice like camels, cattle, and donkeys? These are degenerate men—what spiritual conduct could 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:

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, you must not noisily suck up food while eating.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

38. "One should train thus: One must not suck up food while eating."

When eating such things as thin gruel, fresh milk, curds, broth, or rice, one must not slurp noisily but should swallow slowly.

If, with the faculties unrestrained, one slurps food while eating, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not suck up food while eating."

When the Buddha was dwelling in the city of Shravasti, the full account was as given above. At that time, a householder came to the monastery and offered a meal to the Sangha. While eating, the group of six bhikkhus gulped down their food with audible sounds, and worldly people mocked them, saying:

– Why do these Shakyan ascetics gulp so loudly when eating, like donkeys and camels? These are degenerate men—what spiritual conduct could they possess!

The bhikkhus then reported [406b] this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– From this day forward, you must not gulp down food while eating.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus. Even those who had already heard it were to hear it again:

39. "One should train thus: One must not gulp down food while eating."

One must not gulp down food with audible sounds. However, if one has an ailment of the throat that causes an audible sound when swallowing food, there is no offense.

If the throat is dry, one should drink water to moisten and clear it before swallowing food.

If, with the faculties unrestrained, one gulps down food, one thereby transgresses the rule in which one should train. Except in the case of mental derangement, there is no offense. Therefore it is said:—"One should train thus: One must not gulp down food while eating."

When the Buddha was residing in the city of Sravasti, the account was as related above in detail. At that time, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhiksus put only half of each mouthful of rice into their mouths, while the other half fell to the ground. Laypeople criticized them, saying:

– Why do these Sakyaputriya ascetics spill their food and drink like heedless people?

Then they asked:

– Venerables, do you think this food cost nothing to purchase? I have taken what would have gone to my wife and children and offered it in hopes of gaining merit. Each grain of rice requires hundreds of labors to produce and ought to be eaten completely. Why do you let it fall to the ground? These are corrupt men—what spiritual conduct do they possess?

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

– Did you indeed do this?

– It is true, Blessed One.

– From now on, you must not spill food while eating or drinking.

The Buddha then ordered all the bhiksus to assemble and, for the sake of ten benefits, established a rule for the bhiksus, which all who had already heard it were to hear again:

40. "One should train: Food must not be dropped while eating."

When receiving food, one should not allow even a single grain of rice to fall to the ground. However, if an attendant drops some rice on the ground while serving it, there is no offense. Once food has been brought toward the mouth, one must not let it fall to the ground; but if it falls accidentally, there is no offense. When eating fish, meat, fruit, melons, or sugarcane, one must not scatter the peels, seeds, scraps, or bones indiscriminately upon the ground, but should gather them into a pile to one side beneath one’s feet.

If, through unrestrained faculties, one drops scraps of food, this constitutes disregard for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: --"One should train: Food must not be dropped while eating."

When the Buddha was residing in the city of Sravasti, the account was as related above in detail. At that time, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhiksus flung their hands outward and soiled the robes of the bhiksus seated beside them. One of those bhiksus asked:

– Elder! Why are you flinging your hands about? Have you been bitten by an ant, bee, or scorpion?

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

– Did you indeed do this?

– It is true, Blessed One.

– [406c] From now on, you must not fling your hands about while eating.

The Buddha then ordered all the bhiksus to assemble and, for the sake of ten benefits, established a rule for the bhiksus, which all who had already heard it were to hear again:

41. "One should train: One must not fling one’s hands about while eating."

When shaking one’s hand, one must not shake it toward the person seated beside oneself. If food adheres to the hand, one should bring the hand in front of oneself and shake it there, or shake the food into one’s bowl.

If, through unrestrained faculties, one flings one’s hands about while eating, this constitutes disregard for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: "One should train: One must not fling one’s hands about while eating."

When the Buddha was residing in the city of Sravasti, the account was as related above in detail. At that time, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhiksus looked into the bowls of those seated beside them with a mocking intent. If they saw that there was little food, they would say:

– How pure and temperate you are! If you are already full and have no further use for it, then give it to me.

If they saw someone holding a large bowl, they would say:

– Oh! Here is a glutton whose bowl resembles a great steamer! What the donor has provided is barely enough for him alone; where shall the rest of us obtain any?

Hearing this, the bhiksus felt ashamed and reported the matter to the Blessed One. The Buddha ordered that the group of six bhiksus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– From now on, you must not look into the bowl of the person beside you with a mocking intent.

The Buddha then ordered all the bhiksus to assemble and, for the sake of ten benefits, established a rule for the bhiksus, which all who had already heard it were to hear again:

42. "One should train: One must not scrutinize the bowl of the person beside oneself with a fault-finding intent."

If the person overseeing the meal looks in order to determine which places have already received food and which have not, there is no offense.

If an accompanying disciple or a dependent disciple is ill, and one looks into his bowl to determine whether the food is suitable for his illness, there is no offense. Or if one looks at those seated above or below to determine whether they have received food, there is no offense.

If, through unrestrained faculties, one looks into the bowl of the person beside oneself with a fault-finding intent, this constitutes disregard for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: "One should train: One must not look into the bowl of the person beside oneself with a fault-finding intent."

When the Buddha was residing in the city of Sravasti, the account was as related above in detail. At that time, a layman came to the monastery to offer a meal to the Sangha. On that occasion, a bhiksu placed his bowl before him and turned to speak with the person seated beside him. The group of six bhiksus then moved his bowl elsewhere. When the person carrying the food arrived, the bhiksu could not see his bowl, so he felt about on the ground in search of it and soiled his hand. He then asked the donor for water with which to wash his hand. The donor set the vessel of rice down on the ground and complained:

– I have set aside all my household affairs because I wish to create merit by offering food to the Sangha. The Sangha ought to receive the food in an orderly manner. Yet now, just as I bring up the rice, you ask for water to wash your hand. One who has gone forth [407a] should maintain an upright mind and look into his bowl while eating. These are corrupt men—what spiritual conduct do they possess?

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

– Did you indeed do this?

– It is true, Blessed One.

– From now on, you must maintain an upright mind and look into your bowl while eating.

The Buddha then ordered all the bhiksus to assemble and, for the sake of ten benefits, established a rule for the bhiksus, which all who had already heard it were to hear again:

43. "One should train: Maintain an upright mind and look into one’s bowl while eating."

To maintain an upright mind and look into one’s bowl while eating means that one must not place one’s bowl in front of oneself and then speak with the person beside oneself. If there is a reason to speak with someone to the left or right, one’s left hand must hold the rim of the bowl. When one sees the person carrying food three places away, one must rinse the bowl clean, hold it, and wait for one’s turn. If, through unrestrained faculties, one fails to maintain an upright mind and look into one’s bowl while eating, this constitutes disregard for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: --"One should train: Maintain an upright mind and look into one’s bowl while eating."

When the Buddha was residing in the city of Sravasti, the account was as related above in detail. At that time, a layman came to the monastery to offer a meal to the Sangha. While eating, the group of six bhiksus called out for rice and soup. The donor criticized them, saying:

– Why do these Sakyaputriya ascetics call out for rice and soup at mealtime?

Then he asked:

– Venerables, I have willingly offered ample food. Why do you clamor so loudly for more?

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

– Did you indeed do this?

– It is true, Blessed One.

– From now on, I do not permit you to ask for food.

Furthermore, when the Buddha was dwelling at the monastery of the Sakyan clan in Kapilavastu, as was his custom, the Tathagata, the Worthy One, the Perfectly Enlightened One, for the sake of five benefits, inspected the bhikkhus’ quarters once every five days. Seeing a bhikkhu who was ill, emaciated, and haggard, although the Buddha already knew, he nevertheless asked:

– Bhikkhu, what illness are you suffering from?

– Blessed One, I am afflicted by a painful illness and find no comfort at all.

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

– Blessed One, because the Blessed One established the rule that we may not ask for food, I dare not ask for it.

– From now on, I permit an ill bhikkhu to ask for food.

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

44. “One should train thus: When not ill, one must not ask for food for oneself.”

When not ill, one must not ask for rice or curry for oneself. If one is ill and needs much curry, one commits no offense by asking for it. But if, with the faculties unrestrained, one is not ill yet asks for food for oneself, one thereby shows disrespect for the rule in which one should train. Except for one whose mind is deranged, [407b] there is no offense. Therefore it is said: —“One should train thus: A bhikkhu who is not ill must not ask for food for himself.”

When the Buddha was dwelling in the city of Sravasti, the full account is as stated above. At that time, a lay devotee came to the monastery and offered a meal to the Sangha. During the meal, the group of six bhikkhus first received fish, meat, and curry, and then covered them with rice. Seeing this, the steward in charge of the meal asked:

– Venerables, have you received fish, meat, and curry yet?

– Elder, you can see for yourself and know; why is there any need to ask?

The steward then asked the server:

– Why have you not served fish, meat, and curry here?

– Which place has not yet received them?

– This place here has not received them.

– I have already served them; why do they say that they have not received them?

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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not cover curry with rice in the hope of receiving more curry.

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

45. “One should train thus: One must not cover curry with rice in the hope of receiving more curry.”

If a bhikkhu is waiting for food to be served and fears that his robe may be soiled, he may cover the curry with rice while leaving one side exposed, but he must not cover it completely.

If he has covered it completely and the server asks whether he has received any, he must reply that he has already received it.

If, with the faculties unrestrained, one covers curry with rice in the hope of receiving more curry, one thereby shows disrespect for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: —“One should train thus: One must not cover curry with rice in the hope of receiving more curry.”

When the Buddha was dwelling in the city of Sravasti, the full account is as stated above. At that time, a lay devotee came to the monastery and offered a meal to the Sangha. During the meal, the group of six bhikkhus held drinking cups with soiled hands and passed them to those sitting beside them, causing the recipients to regard the cups as filthy and refuse to take them. 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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not hold a drinking cup with a soiled hand.

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

46. “One should train thus: One must not hold a drinking cup with a soiled hand.”

While eating, a bhikkhu should keep his left hand clean, use his right hand to receive the drinking cup, place it against his lips, and drink. He must not put the rim of the cup deeply into his mouth, nor allow its rim to touch his nose or forehead. He should not drink all the water but should leave about one mouthful, pour it away, rinse the cup clean with water, and then pass it to the person seated below him.

If his left hand is afflicted with sores, he should use his right hand to wipe the food from the rim of his bowl and then wash it with clean water. If he cannot wash it clean, he should use a leaf to hold the drinking cup and drink from it; after drinking, he should proceed as described above. If, with the faculties unrestrained, one holds a drinking cup with a soiled hand, one thereby shows disrespect for the rule in which one should train.

Except for one whose mind is deranged, there is no offense. Therefore it is said: —“One should train thus: One must not hold a drinking cup with a soiled hand.”

When the Buddha was dwelling in the city of Sravasti, the full account is as stated above. At that time, a lay devotee came to the monastery and offered a meal to the Sangha. After eating, the group of six bhikkhus gathered the leftover rice in their bowls and poured it onto the ground. The donor reproached them, saying:

– Venerables, do you suppose that this food was obtained without money? I have taken from the share belonging to my wife and children to perform this meritorious deed. A single grain of rice requires a hundred labors, so why do you pour it onto the ground? These are corrupt men; what spiritual conduct could they possibly have?

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:

– Is it true that you did this?

– It is true, Blessed One.

– From now on, you must not pour leftover food from your bowls onto the ground.

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

47. “One should train thus: One must not pour leftover food from one’s bowl onto the ground.”

When eating, one should gauge the capacity of one’s stomach when taking food and must not take too much. If an attendant serves too much, one should, before eating, give some of it to the person seated beside oneself. If that person does not take it, one should give it to a novice or a gardener.

When washing the bowl, one must not pour even a single grain of rice onto the ground. If leftover food remains, it should be poured onto a board or onto leaves. If particles of food are as fine as flour and cannot be gathered together, there is no offense. If, with the faculties unrestrained, one pours leftover food from one’s bowl onto the ground, one thereby shows disrespect for the rule in which one should train. Except for one whose mind is deranged, there is no offense. Therefore it is said: —“One should train thus: One must not pour leftover food from one’s bowl onto the ground.”

Summary verse:

“Scraping, licking, chewing noisily,

Swallowing whole, and dropping rice;

Waving the hand, looking at another’s bowl,

Steadying the mind, asking for oneself;

Covering curry, soiled hands, and pouring away—

Thus ends the fourth varga.”

When the Buddha was dwelling in the city of Sravasti, the full account is as stated above. At that time, Nanda and Upananda stood while teaching the Dharma to seated Licchavi youths. People criticized them, saying:

– Why do these Sakyan ascetics resemble actors, standing while teaching the Dharma to people who sit and listen? These are corrupt men; what spiritual conduct could they possibly have? Yet these youths also have no reverence. When such wondrous Dharma is being taught, they ought to invite the teachers to sit upon a seat. Why do they instead leave the teachers standing while they themselves sit and listen?

The bhikkhus [408a] then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha questioned them concerning the matter related above:

– Is it true that you did this?”

– It is indeed so, Blessed One.

– Why did you stand while teaching the Dharma to people who were not ill and were seated listening? From now on, you must not stand while teaching the Dharma to seated listeners.

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

48. “One should train thus: A bhikkhu must not stand while teaching the Dharma to seated listeners, except when they are ill.”

Ill: When the listener is ill, the Blessed One said that there is no offense in standing while teaching the Dharma.

Teaching: To explain the meaning and principles for the sake of the listeners, expounding and analyzing them so that the listeners may practice accordingly.

Dharma: That which was taught by the Buddha or certified by the Buddha.

– Taught by the Buddha: Expounded by the Tathagata himself, the Worthy One, the Perfectly Enlightened One.

– Certified by the Buddha: Taught by the sravakas and praised by the Buddha as meaningful; this is called certification.

One must not stand while teaching the Dharma to seated listeners, but if they are ill, there is no offense in standing while teaching them.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner and they say, “Bhikkhu, teach the Dharma to me,” he must not tell them to stand up, lest they become suspicious. If someone beside them is standing, he should think that he is teaching the Dharma to that standing person; then, even though the king is seated listening, he commits no offense. If, with the faculties unrestrained, one stands while teaching the Dharma to people who are not ill and are seated listening, this is a violation of 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: A bhikkhu must not stand while teaching the Dharma to seated listeners, except when they are ill.”

While the Buddha was dwelling at Vesali, as related fully above, Nanda and Upananda sat while teaching the Dharma to people who were lying down listening. They were ridiculed by worldly people, who said:

– Why do these Sakyan ascetics behave like performers, sitting while teaching the Dharma to people who lie down listening? These are degenerate men; what spiritual conduct do they possess? Moreover, those listening to the Dharma have no reverence. Why do they lie down while listening to such wondrous Dharma being taught?

The bhikkhus then reported this matter to the Blessed One. The Buddha immediately ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is indeed so, Blessed One.

– Why did you sit while teaching the Dharma to people who were not ill and were lying down listening? From now on, a bhikkhu must not sit while teaching the Dharma to people who are lying down listening, except when they are ill.

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

49. “One should train thus: A bhikkhu must not sit while teaching the Dharma to people who are lying down listening, except when they are ill.”

Ill: The Blessed One said that there is no offense when they are ill.

Teaching the Dharma: As explained above.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner and they say, “[408b] Bhikkhu, teach the Dharma to me,” he must not tell them to stand up, lest they become suspicious. If someone beside them is seated, he should think that he is teaching the Dharma to that seated person; then, even though the king is lying down listening, he commits no offense. If, with the faculties unrestrained, one sits while teaching the Dharma to people who are not ill and are lying down listening, this is a violation of 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: A bhikkhu must not sit while teaching the Dharma to people who are lying down listening, except when they are ill.”

While the Buddha was dwelling at Vesali, as related fully above, Nanda and Upananda sat upon a small, low couch while teaching the Dharma to General Siha, who sat upon a high couch listening. They were criticized by worldly people, who said:

– Why do these Sakyan ascetics behave like performers, sitting themselves upon a small, low couch while teaching the Dharma to someone seated upon a high couch? These are degenerate men; what spiritual conduct do they possess? Moreover, this General Siha has no reverence. When listening to such wondrous Dharma, why does he sit upon a high couch and make the bhikkhus sit below upon a low couch to teach the Dharma?

The bhikkhus then reported this matter to the Blessed One. The Buddha immediately ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is indeed so, Blessed One.

– Why did you sit upon a small, low couch while teaching the Dharma to people seated upon a high couch? From now on, one who is in a lower place must not teach the Dharma to people seated in a higher place, except when they are ill.

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

50. “One should train thus: A bhikkhu must not sit upon a low couch while teaching the Dharma to people seated upon a high couch, except when they are ill.”

Low couch: There are two kinds: 1/ A couch situated below is called a low couch; 2/ A coarse and unattractive couch is also called a low couch.

High couch: There are two kinds: 1/ A tall and large couch is called a high couch; 2/ A beautiful and splendid couch is also called a high couch.

Ill: When the listener is ill, the Blessed One said that there is no offense in standing while teaching the Dharma.

Teaching the Dharma: As explained above.

One must not sit upon a low couch while teaching the Dharma to people seated upon a high couch, but if they are ill, there is no offense.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner and they say, “Bhikkhu, teach the Dharma to me,” he must not then tell them to rise from their seat, lest they become suspicious. If someone beside them is in a lower place, he should think that he is teaching the Dharma to that person; then, even though the king is seated upon a high couch listening, he commits no offense.

If, with the faculties unrestrained, one sits upon a low couch while teaching the Dharma to people seated upon a high couch, this is a violation of 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: A bhikkhu must not sit upon a low couch while teaching the Dharma to people seated upon a high couch, except when they are ill.”

While the Buddha was dwelling at Vesali, as related fully above, Nanda and Upananda [408c] taught the Dharma to young Licchavis who were wearing leather shoes. They were ridiculed by worldly people, who said: “Why do these Sakyan ascetics behave like performers, teaching the Dharma to people wearing leather shoes? These are degenerate men; what spiritual conduct do they possess? Moreover, these young men have no reverence while listening to the wondrous Dharma being taught, for they refuse to remove their leather shoes when listening to the Dharma.” The bhikkhus then reported this matter to the Blessed One. The Buddha immediately ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is indeed so, Blessed One.

– Why did you teach the Dharma to people who were not ill and were wearing leather shoes? From now on, you must not teach the Dharma to people wearing leather shoes, except when they are ill.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

51. “One should train thus: One must not teach the Dharma to a person wearing leather shoes, unless that person is ill.”

Leather shoes: Either single-soled or double-soled.

Teaching the Dharma: As explained above.

One must not teach the Dharma to a person who is not ill and is wearing leather shoes; but if that person is ill, the Buddha said that there is no offense.

If a bhikkhu, on business concerning the Stupa or the Sangha... and so forth... has a lay attendant beside them, he should think that he is teaching the Dharma to that person; even if the king hears it, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening road and a guard says, “Venerable sir, please teach me the Dharma,” then even if that person is wearing leather shoes, there is no offense in teaching him the Dharma. If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and is wearing leather shoes, one disregards 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 teach the Dharma to a person wearing leather shoes, unless that person is ill.”

When the Buddha was dwelling at Vaisali, the full account was as related above. At that time, Nanda and Upananda taught the Dharma to Licchavi youths who were wearing wooden sandals. They were criticized by people, who said:

– Why do these Sakyan ascetics, like performers, teach the Dharma to people wearing sandals? They are corrupt men; what spiritual conduct could they possibly possess! Moreover, these youths have no reverence either. When hearing such sublime Dharma, they ought to remove their sandals; why do they listen while wearing them?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– Why did you teach the Dharma to people who were not ill and were wearing sandals? From now on, one must not teach the Dharma to a person wearing sandals, unless that person is ill.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

52. “One should train thus: One must not teach the Dharma to a person wearing sandals, unless that person is ill.”

Illness: The Blessed One said that there is no offense.

[409a]Sandals: There are thirteen kinds: 1/ Gold sandals; 2/ Silver sandals; 3/ Mani-jeweled sandals; 4/ Ivory sandals; 5/ Wooden sandals; 6/ Tala sandals; 7/ Leather sandals; 8/ Khau-ba-la sandals; 9/ Reed sandals; 10/ Hemp-grass sandals; 11/ Bark sandals; 12/ Ba-ca sandals; 13/ Grass sandals. Footwear of these kinds is called sandals.

Teaching the Dharma: As explained above.

If a bhikkhu goes to a king or landowner on business concerning the Stupa or the Sangha, and that person says, “Bhikkhu, please teach me the Dharma,” the bhikkhu should not tell him to remove his sandals, lest he become suspicious. If there is a lay attendant beside him, the bhikkhu should think that he is teaching the Dharma to the lay attendant; even if the king hears it, there is no offense. If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and is wearing sandals, one disregards 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 teach the Dharma to a person wearing sandals, unless that person is ill.”

When the Buddha was dwelling at Vaisali, the full account was as related above. At that time, Nanda and Upananda taught the Dharma to Licchavi youths whose heads were covered. They were ridiculed by people, who said:

– Why do these Sakyan ascetics, like performers, teach the Dharma to people whose heads are covered? They are corrupt men; what spiritual conduct could they possibly possess! Moreover, these youths have no reverence either. When hearing such sublime Dharma, they ought to remove their head coverings; why do they listen to the Dharma with their heads covered?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– Why did you teach the Dharma to people who were not ill and whose heads were covered? From now on, one must not teach the Dharma to a person whose head is covered, unless that person is ill.

Then the Buddha ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

53. “One should train thus: One must not teach the Dharma to a person whose head is covered, unless that person is ill.”

Illness: The Blessed One said that there is no offense.

Head covered: The entire head is completely covered.

Teaching the Dharma: As explained above; however, there is no offense in teaching the Dharma to an ill person whose head is covered.

If a bhikkhu, on business concerning the Stupa or the Sangha, goes to a king, a landowner, and so forth... up to the case in which there is a lay attendant beside them, he should think that he is teaching the Dharma to that person; even if the king hears it, there is no offense.

When a bhikkhu travels along a dangerous and frightening road and a guard says, “Venerable sir, please teach me the Dharma,” then even if that person’s head is covered, there is no offense in teaching him the Dharma. If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and whose head is covered, one disregards 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 teach the Dharma to a person whose head is covered, unless that person is ill.”

When the Buddha was dwelling at Vaisali, the full account was as related above. At that time, Nanda and Upananda [409b] taught the Dharma to Licchavi youths who had cloths wrapped around their heads. They were ridiculed by people, who said:

– Why do these Sakyan ascetics, like performers, teach the Dharma to people who have cloths wrapped around their heads? They are corrupt men; what spiritual conduct could they possibly possess! These youths have no reverence either. When hearing such sublime Dharma, why do they listen with cloths wrapped around their heads?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One.

– Why did you teach the Dharma to people who were not ill and had cloths wrapped around their heads? From now on, one must not teach the Dharma to a person who has a cloth wrapped around the head, unless that person is ill.

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

54. “One should train thus: One must not teach the Dharma to a person who has a cloth wrapped around the head, unless that person is ill.”

Illness: The Blessed One said that there is no offense.

Wrapped around the head: Either wrapped with cloth or wrapped with silk.

Teaching the Dharma: As explained above; however, there is no offense in teaching the Dharma to an ill person who has a cloth wrapped around the head.

If a bhikkhu goes to a king or landowner on business concerning the Stupa or the Sangha, and that person says, “Bhikkhu, please teach me the Dharma,” the bhikkhu must not tell him to unwrap the cloth from his head, lest he become suspicious. If there is a lay attendant beside him, the bhikkhu should think that he is teaching the Dharma to that person; even if the king hears it, there is no offense.

When a bhikkhu is traveling along a dangerous and frightening road and a guard says, "Venerable sir, please teach the Dharma for me to hear," then even though that person has a cloth wrapped around his head, there is no offense in teaching the Dharma for him to hear.

If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and has a cloth wrapped around his head, this is a violation of the training rule through disrespect for the Dharma. Except in the case of mental derangement, there is no offense. Therefore it is said: —"One should train thus: One must not teach the Dharma to a person whose head is wrapped in a cloth, unless he is ill."

When the Buddha was dwelling in the city of Vaishali, the full account is as given above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths while they were squatting and clasping their knees. They were ridiculed by people, who said:

– Why do these Shakyan ascetics resemble performers, teaching the Dharma to people who squat and clasp their knees? These are corrupt men; what spiritual conduct could they possess! Yet these youths likewise have no reverence. When hearing such wondrous Dharma, they ought to sit upright. Why do they squat and clasp their knees while listening to the Dharma?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you teach the Dharma to people who were not ill while they squatted and clasped their knees? From now on, you must not teach the Dharma to people who squat and clasp their knees, unless they are ill.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of the ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

55. "One should train thus: One must not teach the Dharma to a person who squats and clasps his knees, unless he is ill.

Illness: The Blessed One said that in this case there is no offense.

Clasping the knees: Clasping them with the arms, with the robe, or with a fastening cord.

Teaching the Dharma: As explained above. If one teaches the Dharma to a person who is ill, there is no offense.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and so forth through the statement that if a lay attendant is beside them, he should reflect that he is teaching the Dharma for the lay attendant to hear; even though the king hears him, there is no offense.

If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and sits clasping his knees, this is a violation of the training rule through disrespect for the Dharma. Except in the case of mental derangement, there is no offense. Therefore it is said: —"One should train thus: One must not teach the Dharma to a person who squats and clasps his knees, unless he is ill."

When the Buddha was dwelling in the city of Vaishali, the full account is as given above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths while they sat with their legs crossed. They were ridiculed by people, who said:

– Why do these Shakyan ascetics resemble performers, teaching the Dharma to people who sit with their legs crossed? These are corrupt men; what spiritual conduct could they possess! Yet these youths likewise have no reverence. When hearing such wondrous Dharma, they ought to sit properly. Why do they sit with their legs crossed?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you teach the Dharma to people who were not ill while they sat with their legs crossed? From now on, you must not teach the Dharma to people who sit with their legs crossed, unless they are ill.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of the ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

56. "One should train thus: One must not teach the Dharma to a person who sits with his legs crossed, unless he is ill."

Illness: The Blessed One said that in this case there is no offense.

Sitting with the legs crossed: Thigh placed upon thigh, knee upon knee, calf upon calf, or heel upon heel.

Teaching the Dharma: As explained above. One must not teach the Dharma to a person who is not ill while he sits with his legs crossed; but if he is ill, there is no offense in teaching him the Dharma.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and they say, "Bhikkhu, please teach the Dharma for me to hear," he must not tell them to sit properly, lest they become suspicious. If a lay attendant is beside them, he should reflect that he is teaching the Dharma for that lay attendant to hear; even though the king hears it, there is no offense.

If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and sits with his legs crossed, this is a violation of the training rule through disrespect for the Dharma. Except in the case of mental derangement, there is no offense. Therefore it is said: —"One should train thus: One must not teach the Dharma to a person who sits with his legs crossed, unless he is ill."

Summary verse:

"Those who sit and those who lie,

On high beds, wearing shoes,

Wearing sandals or with heads covered,

Heads wrapped, sitting with knees clasped,

And legs crossed—to these teach not.

Here ends the fifth varga."

[410a] When the Buddha was dwelling in the city of Vaishali, the full account is as given above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths while they held knives. They were ridiculed by people, who said:

– Why do these Shakyan ascetics resemble performers, teaching the Dharma to people holding knives? These are corrupt men; what spiritual conduct could they possess! Yet these youths likewise have no reverence. When hearing such wondrous Dharma, they ought to be single-minded and join their palms. Why do they listen to the Dharma holding knives like butchers?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you teach the Dharma to people holding knives? From now on, you must not teach the Dharma to people holding knives.

The Buddha then ordered all the bhikkhus dwelling in the city of Shravasti to assemble and, for the sake of the ten benefits, established a rule for the bhikkhus. Even those who had already heard it were to hear it again:

57. "One should train thus: One must not teach the Dharma to a person holding a knife."

Holding: Grasping it in the hand.

Knife: A large knife, a small knife, or a sword.

Teaching the Dharma: As explained above. One must not teach the Dharma to a person holding a knife.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and they say, "Bhikkhu, please teach the Dharma for me to hear," he must not tell them to put down the knife, lest they become suspicious. If a lay attendant is beside them, he should reflect that he is teaching the Dharma for the lay attendant to hear; even though the king hears him, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening road and a guard says, "Venerable sir, please teach the Dharma for me to hear," then even though that person is holding a knife, there is no offense in teaching the Dharma.

If, with the faculties unrestrained, one teaches the Dharma to a person holding a knife, this is a violation of the training rule through disrespect for the Dharma. Except in the case of mental derangement, there is no offense. Therefore it is said: —"One should train thus: One must not teach the Dharma to a person holding a knife."

When the Buddha was dwelling in the city of Vaishali, the full account is as given above. At that time, Nanda and Upananda taught the Dharma to the Licchavi youths while they held bows and arrows. They were ridiculed by people, who said:

– Why do the Sakyan ascetics, like performers, preach the Dharma to people holding bows and arrows? Moreover, these youths have no reverence. On hearing such wondrous Dharma, they ought to put aside their bows and arrows; why do they listen to the Dharma while holding bows and arrows, like hunters?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you preach the Dharma to people holding bows and arrows? From now on, you must not preach the Dharma to people holding bows and arrows.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus. Even those who had already heard it were to hear it again:

58. "One should train thus: One must not preach the Dharma to a person holding a bow and arrows."

Holding: Grasping with the hand.

Bow and arrows: Weapons of defense.

Preaching the Dharma: As explained above; one must not preach the Dharma to a person holding a bow and arrows.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and that person says, "Bhikkhu, preach the Dharma to me," the bhikkhu must not tell him to put aside his bow and arrows, lest he become suspicious. If a lay attendant is beside him, the bhikkhu should consider that he is preaching the Dharma to the lay attendant; even if the king listens, he commits no offense.

If a bhikkhu is traveling along a dangerous and frightening road and his protector says, "Venerable sir, preach the Dharma to me," then even though that person is holding a bow and arrows, the bhikkhu commits no offense by preaching the Dharma.

If, with the faculties unrestrained, one preaches the Dharma to a person holding a bow and arrows, this is a transgression of 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 preach the Dharma to a person holding a bow and arrows."

When the Buddha was dwelling in the city of Vaisali, the full account was as given above. At that time, Nanda and Upananda preached the Dharma to Licchavi youths who were holding staffs. They were ridiculed by people, who said:

– Why do the Sakyan ascetics, like performers, preach the Dharma to people holding staffs? These are corrupt men; what spiritual conduct do they possess? Moreover, these youths have no reverence. Why, when hearing such wondrous Dharma, do they not put down their staffs, but instead listen to the Dharma while holding them?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you preach the Dharma to healthy people holding staffs? From now on, you must not preach the Dharma to a person holding a staff, unless he is ill.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus. Even those who had already heard it were to hear it again:

59. "One should train thus: One must not preach the Dharma to a person holding a staff, unless he is ill."

Holding a staff: This includes every kind of staff.

Preaching the Dharma: As explained above, one must not preach the Dharma to a healthy person holding a staff. If he is ill, however, there is no offense.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and that person says, "Bhikkhu, preach the Dharma to me," the bhikkhu must not tell him to put aside his staff, lest he become suspicious. If a lay attendant is beside him, the bhikkhu should consider that he is preaching the Dharma to the lay attendant; even if the king listens, he commits no offense.

If a bhikkhu is traveling along a dangerous and frightening road and his protector says, "Venerable sir, preach the Dharma to me," then even though that person is holding a staff, the bhikkhu commits no offense by preaching the Dharma.

If, with the faculties unrestrained, one preaches the Dharma to a healthy person holding a staff, this is a transgression of the rule in which one should train. [410c] Except when one's mind is deranged, there is no offense. Therefore it is said:—"One should train thus: One must not preach the Dharma to a person holding a staff, unless he is ill."

When the Buddha was dwelling in the city of Vaisali, the full account was as given above. At that time, Nanda and Upananda preached the Dharma to Licchavi youths who were holding parasols. They were ridiculed by people, who said:

– Why do the Sakyan ascetics, like performers, preach the Dharma to people holding parasols? These are corrupt men; what spiritual conduct do they possess? Moreover, these youths have no reverence. On hearing such wondrous Dharma, they ought to put aside their parasols; why do they listen to the Dharma while holding them?

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– Why did you preach the Dharma to healthy people holding parasols? From now on, you must not preach the Dharma to a person holding a parasol, unless he is ill.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus. Even those who had already heard it were to hear it again:

60. "One should train thus: One must not preach the Dharma to a person holding a parasol, unless he is ill."

Illness: The Blessed One said that in such a case there is no offense.

Parasol: A parasol made of bark, tala leaves, tali leaves, bamboo strips, many folds, or peacock tail feathers—in general, anything of this kind that can provide shelter from rain or sun is called a parasol.

Preaching the Dharma: As explained above, one must not preach the Dharma to a healthy person holding a parasol. If he is ill, however, there is no offense.

If a bhikkhu goes to a king or a landowner on business concerning a stupa or the Sangha, and that person says, "Bhikkhu, preach the Dharma to me," the bhikkhu must not tell him to put aside his parasol, lest he become suspicious. If a lay attendant is beside him, the bhikkhu should consider that he is preaching the Dharma to the lay attendant; even if the king listens, he commits no offense.

If one preaches the Dharma to a Dharma teacher or a Vinaya teacher who is holding a parasol because of rain, wind, cold, snow, or oppressive heat, there is no offense.

If, with the faculties unrestrained, one preaches the Dharma to a healthy person holding a parasol, this is a transgression of 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 preach the Dharma to a person holding a parasol, unless he is ill."

When the Buddha was dwelling in the city of Vaisali, the full account was as given above. At that time, Nanda and Upananda walked behind the Licchavi youths while preaching the Dharma to them. They were ridiculed by people, who said:

– Why do the Sakyan ascetics, like performers, walk behind and preach the Dharma to those walking ahead? These are corrupt men; what spiritual conduct do they possess? Moreover, these youths have no reverence. On hearing such wondrous Dharma, they ought to walk behind while listening.

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– [411a] It is true, Blessed One.

– Why did you walk behind healthy people and preach the Dharma to them? From now on, you must not walk behind and preach the Dharma to a person walking ahead of you, unless he is ill.

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a precept for the bhikkhus. Even those who had already heard it were to hear it again:

61. “One should train thus: A monk walking behind shall not teach the Dharma to a person walking ahead of him, unless that person is ill.”

Ill: The Blessed One said that there is no offense.

Walking behind: The other person walks ahead, while the monk walks behind.

Teaching the Dharma: As explained above, one must not walk behind and teach the Dharma to a person who is not ill and is walking ahead. If that person is ill, there is no offense.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner, and the person says, “Bhikkhu, teach the Dharma to me,” the bhikkhu must not tell him to walk behind, lest he become suspicious. If there is a lay attendant beside him, the bhikkhu should think that he is teaching the Dharma to the lay attendant; even if the king hears it, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening stretch of road, and his guard says, “Bandits often lie in wait here to attack travelers. Let me walk ahead while the Venerable One walks behind and teaches the Dharma to me,” then there is no offense in teaching him the Dharma. If an evil person glares threateningly, brandishes a staff, forces his way ahead, and compels the bhikkhu to walk behind and teach him the Dharma, there is no offense in doing so.

If, with the faculties unrestrained, one walks behind and teaches the Dharma to a person who is not ill and is walking ahead, one shows disrespect for this rule of training. Except when the mind is deranged, there is no offense. Therefore it is said:—“One should train thus: A bhikkhu walking behind shall not teach the Dharma to a person walking ahead of him, unless that person is ill.”

When the Buddha was dwelling in the city of Vaishali, all was as related above. At that time, Nanda and Upananda taught the Dharma to Licchavi youths who were riding horses. People ridiculed them, saying:

“Why do these Shakyan ascetics resemble performers, teaching the Dharma to people riding horses? These are degenerate men; what spiritual conduct could they possess? Moreover, these youths have no reverence. When hearing such sublime Dharma, they ought to dismount from their horses. Why do they listen to the Dharma while seated on horseback?”

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

“Did you indeed do this?”

“It is true, Blessed One.”

“Why did you teach the Dharma to people who were not ill and were riding horses? From now on, you must not teach the Dharma to a person riding a horse, unless that person is ill.”

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus. Even those who had heard it before were to hear it again:

62. “One should train thus: One shall not teach the Dharma to a person riding a horse, unless that person is ill.”

Ill: The Blessed One said that there is no offense.

Riding includes eight kinds: riding an elephant, riding a horse, riding an ox, riding a donkey, sitting in a boat, sitting in a cart, [411b] sitting in a palanquin, and sitting on a litter.

Teaching the Dharma: As explained above, one must not teach the Dharma to a person who is not ill and is riding a horse. If that person is ill, there is no offense.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner, and the person says, “Bhikkhu, teach the Dharma to me,” the bhikkhu must not tell him to dismount, lest he become suspicious. If there is a lay attendant beside him, the bhikkhu should think that he is teaching the Dharma to the lay attendant; even if the king hears him, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening stretch of road, and his guard says, “Venerable One, teach the Dharma to me,” then even if that person is seated on a horse, there is no offense in teaching him the Dharma.

If, with the faculties unrestrained, one teaches the Dharma to a person who is not ill and is riding a horse, one shows disrespect for this rule of training. Except when the mind is deranged, there is no offense. Therefore it is said:—“One should train thus: One shall not teach the Dharma to a person riding a horse, unless that person is ill.”

When the Buddha was dwelling in the city of Vaishali, all was as related above. At that time, Nanda and Upananda stood at the side of the road and taught the Dharma to Licchavi youths who were in the middle of the road. People ridiculed them, saying:

“Why do these Shakyan ascetics resemble performers, standing at the side of the road and teaching the Dharma to people in the middle of the road? These are degenerate men; what spiritual conduct could they possess? Moreover, these youths have no reverence. When hearing such sublime Dharma, they ought to move to the side of the road and let the bhikkhus stand in the middle. Why do they themselves remain in the middle of the road?”

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

“Did you indeed do this?”

“It is true, Blessed One.”

“Why did you stand at the side of the road and teach the Dharma to people in the middle of the road? From now on, you must not stand at the side of the road and teach the Dharma to people in the middle of the road, unless they are ill.”

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, laid down a rule for the bhikkhus. Even those who had heard it before were to hear it again:

63. “One should train thus: One shall not stand at the side of the road and teach the Dharma to a person in the middle of the road, unless that person is ill.”

Ill: The Blessed One said that there is no offense.

At the side of the road: The bhikkhu is at the side of the road.

In the middle of the road: The listener is in the middle of the road.

Teaching the Dharma: As explained above, one must not stand at the side of the road and teach the Dharma to a person who is not ill and is in the middle of the road. If that person is ill, there is no offense.

If a bhikkhu, on business concerning a stupa or the Sangha, goes to a king or a landowner, and the person says, “Bhikkhu, teach the Dharma to me,” the bhikkhu must not tell him to move to the side of the road, lest he become suspicious. If there is a lay attendant beside him, the bhikkhu should think that he is teaching the Dharma to the lay attendant; even if the king hears him, there is no offense.

If a bhikkhu is traveling along a dangerous and frightening stretch of road, and his guard says, “Venerable One, remain at the side of the road while I stay in the middle. If bandits appear, I shall resist them. Venerable One, teach the Dharma to me,” then even though that person is in the middle of the road, there is no offense in teaching him the Dharma.

[411c] If, with the faculties unrestrained, one stands at the side of the road and teaches the Dharma to a person who is not ill and is in the middle of the road, one shows disrespect for this rule of training. Except when the mind is deranged, there is no offense. Therefore it is said:—“One should train thus: One shall not stand at the side of the road and teach the Dharma to a person in the middle of the road, unless that person is ill.”

When the Buddha was dwelling in the city of Shravasti, all was as related above. At that time, King Prasenajit wished to visit the lake in the eastern park for recreation, so he commanded his attendants:

“Tomorrow, I shall go to the eastern park for recreation together with my consorts and palace women. Sweep and clean it thoroughly, and carefully prepare and adorn the couches and bedding.”

At that time, the group of six bhikkhus heard about this and went to that park ahead of them. They spat saliva and phlegm onto the fresh grass, then wrapped impure substances in leaves and set them afloat in the lake. The queen and the palace women, having long remained within the palace, were always looking forward to going on an excursion.

When the day came for them to accompany the king, they were like prisoners released from confinement. Upon entering the park and seeing the soft, fresh grass, they all rushed toward it, claiming places from afar and saying: “This is my place! This is my place!” They then sat down upon the patches of saliva, soiling their garments.

They therefore hurried to the lake to wash their hands and clothes. There they saw the leaf packets bobbing upon the surface of the lake and imagined: “Perhaps some young men heard that we were coming here for an excursion and wrapped up fragrances as gifts for us.”

They crowded together and contended with one another, saying: “This is mine! This is mine!” As they seized the leaf packets, the impure substances splattered out and soiled their garments.

They then said to one another: “How strange! How strange! We thought they were fragrances, but they turned out to be impure substances.” They reported to the king: “How extraordinary! Your Majesty previously ordered the park to be swept and cleaned, yet now it is filthy like this!”

The king then asked the park keeper: “Who has made this park so filthy?”

The park keeper replied: “Yesterday, the group of six bhikkhus spent quite a long time roaming in this park. Perhaps they made it filthy.”

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 questioned them fully concerning the matter related above:

“Did you actually do this?”

“It is true, Blessed One.”

“Why did you defecate, urinate, and spit upon fresh grass and into water? From now on, you must not defecate, urinate, or spit upon fresh grass or into water.”

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, established training rules for the bhikkhus, which those who had already heard them should hear again:

64. “One should train thus: One must not defecate, urinate, or spit upon fresh grass.

65. “One should train thus: One must not defecate, urinate, or spit into water.”

One must not defecate, urinate, or spit upon fresh grass, but should defecate and urinate on ground where there is no grass. If, during the summer months, fresh grass grows everywhere and there is no bare ground, one should defecate or urinate on paths used by camels, cattle, horses, donkeys, or goats. If there are no such places, one should do so upon tiles, bricks, or stones. If these too are unavailable, one should do so upon dry grass or leaves. [412a] If these too are unavailable, one should lay down branches, defecate upon them, and then bury them in the ground.

While practicing walking meditation, a bhikkhu must not spit upon fresh grass. At the beginning of the walking path, a spittoon should be placed upon tiles, stones, grass, or leaves. Ashes should be put into the spittoon before one spits into it. If one’s hands or feet become soiled while defecating or urinating, one may wipe them on fresh grass. Water is of the ten kinds described above. One must not defecate, urinate, or spit into water, but should defecate and urinate upon the ground. If, during the rainy season, the waters suddenly rise and inundate every place, one should defecate upon mounds of earth. If there are no mounds of earth, one should defecate upon tiles, stones, bamboo, or wood, and then cast it into the water.

If a latrine is dug and water flows beneath its bottom, a bhikkhu must not use it first. He should have a kappiya attendant use it first, after which the bhikkhu may use it without offense. If water flows beneath the bottom of the latrine, one should defecate upon a piece of wood and then cast it into the water.

If one’s hands or feet become soiled while defecating, urinating, or spitting, one may wash them with water. When defecating or urinating, one may also wash the anus in water without offense.

When a bhikkhu enters the water to bathe, he must not spit into it. If he is far from the bank, he should spit into his hand and then cast it away.

If, with faculties unrestrained, one defecates, urinates, or spits upon fresh grass, one thereby treats the training rule with contempt. Except for one whose mind is deranged, there is no exemption from the offense.

If, with faculties unrestrained, one defecates, urinates, or spits into water, one thereby treats the training rule with contempt. Except for one whose mind is deranged, there is no exemption from the offense. Therefore it is said: “One should train thus: One must not defecate, urinate, or spit upon fresh grass. One should train thus: One must not defecate, urinate, or spit into water.”

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus defecated and urinated while standing. People ridiculed them, saying:

“Why do these Sakyaputra ascetics defecate and urinate while standing, like cattle, donkeys, and camels? These are depraved men—what spiritual conduct could they possess?”

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 them:

“Did you actually do this?”

“It is true, Blessed One.”

“Why did you defecate and urinate while standing? From now on, you must not defecate or urinate while standing.”

The Buddha then ordered all the bhikkhus to assemble and, for the sake of ten benefits, established a training rule for the bhikkhus, which those who had already heard it should hear again:

66. “One should train thus: One must not defecate or urinate while standing.”

If one’s heels are covered with mud and one fears soiling one’s robe, one may defecate or urinate while standing without offense. If one’s heels are painful, afflicted with sores, or swollen, one may defecate or urinate while standing without offense.

If, with faculties unrestrained, one defecates or urinates while standing, one thereby treats the training rule with contempt. Except for one whose mind is deranged, there is no exemption from the offense. Therefore it is said: “One should train thus: [412b] One must not defecate or urinate while standing.”

Summary verse:

“Holding a knife, carrying bow and arrows,

Holding a staff or parasol,

Walking behind, one riding a horse,

By the roadside, upon fresh grass.

In water, urinating while standing—

Thus ends the sixth varga.”

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the Buddha said to Ananda:

“The Sangha is engaged in a dispute. Go there and settle that dispute.”

Ananda then said to the Buddha:

“What is meant by a dispute within the Sangha that must be settled?”

The Buddha taught:

“The group of six bhikkhus knew that the Sangha had settled a dispute in accordance with the Dharma, the discipline, and the Vinaya, but afterward they revived the bhikkhus’ dispute, saying: ‘That matter was contrary to the Dharma,’ and so forth, up to saying: ‘That karman proceeding was invalid,’ as explained in detail under the Pacittiya rule. The immeasurable routine matters of the Sangha of the Blessed One’s disciples are all settled by means of these seven methods for settling disputes. These are called routine matters settled by means of the seven methods for settling disputes. Therefore it is said: ‘If a bhikkhu knows that the Sangha has settled a dispute in accordance with the Dharma and the discipline, but afterward revives it, he commits a Pacittiya offense.’”

Here ends the seven methods for settling disputes.

Dharma and conformity with Dharma are as set forth in the Vinaya of the two divisions. “Conformity” means practicing in accordance with this Dharma.

END OF THE PRINCIPAL PRATIMOKSA SECTION.

THE MAHASANGHIKA VINAYA

End of the twenty-second fascicle.