摩訶僧祇律

A DETAILED EXPLANATION OF THE FIFTH MISCELLANEOUS RECITATION CHAPTER.

THE PROCEDURE FOR FORMAL ACTS OF THE SANGHA.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the bhikshus at Campa were disputing among themselves and living in disharmony. The bhikshus brought this matter before the Blessed One. The Buddha then said to the bhikshus:

“From this day forward, the Sangha should perform a formal act. Upali shall adjudicate the matter concerning the bhikshus at Campa.” The person performing the formal act should say:

“Venerable Sangha, please listen. Elder Upali is endowed with the five qualities. If the time is appropriate for the Sangha, the Sangha shall appoint Elder Upali to adjudicate the matter concerning the bhikshus at Campa.” This is the motion.

“Venerable Sangha, please listen. Elder Upali is endowed with the five qualities. The Sangha now appoints Upali to adjudicate the matter concerning the bhikshus at Campa. Those venerable ones who consent to the Sangha’s appointment of Upali to adjudicate the matter concerning the bhikshus at Campa should remain silent; whoever does not consent should speak. This is the first proclamation of the formal act.” (The same should be said for the second and third proclamations.)

“The Sangha has completed the appointment of Upali to adjudicate the matter concerning the bhikshus at Campa. The Sangha consents because it remains silent. Thus do I record this matter.”

The procedures for formal acts comprise twenty cases. The eight cases involving a single motion and one proclamation have been explained above. The eight cases involving a single motion and three proclamations are as follows:

1/ Appointing a person to adjudicate a matter;

2/ Appointing a person to instruct the bhikshunis;

3/ Performing the formal act concerning one month;

4/ Performing the channa formal act;

5/ Performing the formal act for one who is insane;

6/ Performing the formal act of confession;

7/ Performing the formal act of overturning the bowl;

8/ Performing the formal act of designating a family of trainees.

These are called the eight cases involving a single motion and three proclamations.

Among these, for the appointment of a person to adjudicate a matter or to instruct the bhikshunis, the Sangha must make the request. For the formal act permitting one to sleep apart from one’s robe, the formal act concerning one month, and the channa formal act, the person concerned must make a request to the Sangha. As for the formal act for one who is insane and the formal act concerning one who speaks of another’s offense, these formal acts should be performed within the boundary and in the presence of the Sangha; they must not be performed outside the boundary. Likewise, the formal act concerning a family of trainees and the formal act of overturning the bowl should also be performed within the boundary and in the presence of the Sangha; they must not be performed outside the boundary.

After the adjudicator has been appointed, he must not delay. If appointed in the morning, he should depart in the afternoon. If appointed in the afternoon, he should rise early the following morning and set out.

On the journey, he must not accompany a donor along circuitous roads but should travel by the direct road. If the direct road presents dangers or obstacles, there is no offense in taking a circuitous road. After arriving there [443c], he must not delay to wait for visiting bhikshus to eat.

If he arrives in the afternoon, he should adjudicate early the following morning. If he arrives in the morning, he should adjudicate in the afternoon. He must not dye robes, heat a bowl, sit in meditation, or recite sutras.

If the matter is difficult to resolve, there is no offense in doing these things during periods of leisure. After he has finished adjudicating the matter, the same applies to his return journey. This is called the procedure for formal acts of the Sangha.

THE MATTER OF FIELDS AND GARDENS.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the bhikshus leased the Sangha’s fields and land to others, sold them, or used them as private property. The bhikshus brought this matter before the Blessed One. The Buddha said to the bhikshus:

“From now on, the Sangha’s fields and land must not be leased to others, sold, or used as private property. Even if the entire Sangha assembles and unanimously agrees, they still must not be leased to others, sold, or privately used. If the Sangha assembles and leases them to others, sells them, or uses them privately, those involved commit a Vinaya offense. If the Sangha has good fields and land that are being encroached upon by wicked persons, a donor should be asked to help look after them. If the donor says, ‘These fields and lands are good; why do you ask me to look after them?’ one should reply, ‘Although these fields and lands are good, wicked persons wish to encroach upon them; therefore, we ask the donor to help watch over them.’”

When the Buddha was dwelling in the city of Sravasti, as related in detail above, land belonging to the Sangha and land belonging to the king had become intermingled. King Prasenajit said to the Venerable Ananda:

“The king’s land has become intermingled with the Sangha’s land. A measuring cord should therefore be brought so that the lands may be divided.”

Ananda replied:

“Please wait until I have reported this to the Buddha.”

Ananda then brought the matter before the Blessed One. The Buddha said to Ananda:

“Go and say to the king: ‘Your Majesty is the lord of the land, and the Sakyan ascetics depend upon Your Majesty for their livelihood. Therefore, Your Majesty’s land should not be divided.’”

Having received the instruction, Ananda went to the king and said:

“The Buddha teaches: ‘Your Majesty is the lord of the land, and the Sakyan ascetics depend upon Your Majesty for their livelihood. Therefore, the land should not be divided with Your Majesty.’” The king said, “If that is so, I offer all of it to the Sangha. Today it shall be named the King’s Garden, so that those who come afterward may know of it.”

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the Sangha had a vacant plot of land. A householder came and asked:

“To whom does this vacant plot belong?”

The Sangha replied:

“It is the Sangha’s land.”

The householder said:

“If it is the Sangha’s land, it should be entrusted to me. I wish to build dwellings for the Sangha.” The Sangha then entrusted the land to him, but a long time passed and he did not build the dwellings.

Later, a layman came and asked:

“To whom does this vacant plot belong?”

The Sangha replied:

“It is the Sangha’s land.”

“It should be entrusted to me. I wish to build dwellings for the Sangha.”

“Previously, a householder asked to build dwellings here, but he has not yet built them.”

“Venerable sir, simply entrust it to me. Why worry that they will not be built?”

The bhikshus then entrusted the land to him. Wishing to create merit, the layman devoted all his wealth and jewels to building fine dwellings and then prepared [444a] all kinds of food and drink as offerings to the Sangha. Afterward, he offered those dwellings to the Sangha and also invited the former householder to come and share in the rejoicing. Seeing this, the householder asked:

“Venerable sir, who built these dwellings?”

“This layman built them.”

“This plot of land was previously entrusted to me. Why was it also entrusted to the layman?”

The bhikshus brought this matter before the Blessed One. The Buddha taught:

“Why did you entrust the land to someone without first setting conditions? From now on, you must not entrust land to anyone without first setting conditions. If the Sangha has vacant land and someone comes asking to build dwellings upon it, the condition should be set that they must be built within a specified period.

“If the person says, ‘I shall build them within that period,’ one should say, ‘If you have not built them by that time, I shall entrust the land to someone else.’

“If two people come asking to build, and one says, ‘I shall build a one-story building for the Sangha,’ while the other says, ‘I shall build a two-story building,’ the Sangha should entrust the land to the person who offers to build two stories. The same applies to three, four, and up to seven stories.

“If both people say that they will build seven stories, their characteristics and circumstances should then be examined, and the land entrusted to the one capable of completing the work. If both are capable of completing it, the land should be entrusted to the one with the larger retinue. If the land is entrusted to them without first requiring such a commitment, those involved commit a Vinaya offense.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related in detail above, a bhikshu built a grass hut on the Sangha’s land. Later, when a senior bhikshu arrived and dwellings were assigned according to seniority, the bhikshu would not relinquish it. The bhikshus brought this matter before the Blessed One. The Buddha then said to the bhikshus:

– If anyone builds a room on land belonging to the Sangha and, when a senior monk arrives, does not assign the room according to seniority, the timber and thatch materials should be taken elsewhere. If anyone builds a room on land belonging to the Sangha and, when a senior monk arrives, does not assign the room according to seniority, he commits a Vinaya-transgression offense.

BUILDING LAND.

If the Sangha has valuable land for constructing a building and wicked persons living nearby wish to encroach upon it, a donor should be asked to help look after that land. If the donor says, "This building land is valuable; why do you wish me to look after it?" one should say, "Although this building land is good, wicked persons living nearby are constantly seeking to seize it."

If the donor says, "Do you wish to exchange it?" one should reply, "The donor may decide as he sees fit." If the donor exchanges it, there is no offense. This is called the principle concerning building land.

THE MATTER OF THE SANGHARAMA.

When the Buddha was dwelling in the city of Sravasti, as related above in full, there was then a bhiksu who appropriated land within the monastery grounds to build a room. The former steward said:

– Elder, do not appropriate the Sangha's dwelling place to build a room.

That bhiksu said:

– Elder, I am building a room for the Sangha; do not obstruct me.

The two argued and could not resolve the matter, so they went together to the Buddha and reported the entire affair to the Blessed One. [444b] The Buddha said:

– From now on, one must not forcibly appropriate an old dwelling place of the Sangha to build a room for the Sangha. Nor may the former bhiksu obstruct the undertaking. If the two steward bhiksus agree with each other, they may build rooms sharing a roof but separated by different walls; or with separate roofs but sharing one wall; or sharing both one roof and one wall; or with separate roofs and separate walls.

If the two do not get along with each other, they should build rooms with separate roofs and separate walls. If one forcibly appropriates an old room to build a new dwelling for the Sangha, one commits a Vinaya-transgression offense. Anyone who obstructs a person building a room for the Sangha also commits a Vinaya-transgression offense.

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related above in full, there was then a bhiksu who built a stupa for a sravaka in a heavily traveled place. When lay devotees came to pay homage to the Blessed One, they saw it and criticized him, saying:

– We have come here to bow before the Blessed One, yet before seeing the Blessed One, we see the grave of a dead man.

The bhiksus brought this matter before the Blessed One. The Buddha then said to the bhiksus:

– Why did you build a stupa for a sravaka in a heavily traveled place without first performing a karman? From now on, I do not permit a stupa for a sravaka to be built in a heavily traveled place without first performing a karman. Before building it, a karman requesting consent should first be performed. The one performing the karman should speak as follows:

– Venerable Sangha, please listen. Bhiksu so-and-so, subject to impermanence, has entered nirvana. If the time is appropriate for the Sangha, the Sangha now authorizes the construction of a stupa for the sravaka Bhiksu so-and-so—who, subject to impermanence, has entered nirvana—at this place.

– Venerable Sangha, please listen. The Sangha now authorizes the construction of a stupa for the sravaka Bhiksu so-and-so at this place. Since the Sangha has consented, it remains silent. Thus do I record this matter.

If there is no harmony, one should say:

– Elders, the Blessed One said that stupas should be built for four kinds of persons, with wheel-shaped emblems erected and banners, pennants, and precious canopies hung upon them: the Tathagata, the sravakas, pratyekabuddhas, and wheel-turning sage kings. If the deceased bhiksu was a stream-enterer, he should be called a stream-enterer. If he was a once-returner, a non-returner, or an arhat, he should be called an arhat. Or he may be called a bhiksu who upheld the Vinaya, a Dharma teacher, or a virtuous and respected bhiksu who managed the Sangha's affairs.

One should then continue:

– Elders, he upheld the precepts, was virtuous and good, made many offerings to the Sangha, and undertook arduous work; therefore, a stupa should be built for the Venerable One.

Only after presenting the matter in this way should a stupa be built for him. When building a stupa for a sravaka, it must not be situated so that people see the stupa first and the Buddha afterward; rather, it must be arranged so that they see the Blessed One first and the stupa afterward. It must not be built in a heavily traveled place, but in a secluded place. Nor may it be built where the bhiksus practice walking meditation. If anyone builds a stupa for a sravaka in a heavily traveled place, he commits a Vinaya-transgression offense.

When the Buddha was dwelling in the city of Sravasti, as related above in full, the Venerable Kaloda was staying in the large village of Kasikili. At that time, a senior bhiksu arrived. When required to assign him a room [444c] according to seniority, Kaloda refused and, becoming angry, took up an axe and smashed the room. The bhiksus brought this matter before the Blessed One and asked:

– Blessed One, what offense has this bhiksu committed?

The Buddha said:

– Whoever destroys any of the following six things commits a sthulatyaya offense: destroying a bowl, destroying a robe, destroying a stupa, destroying a room, disrupting the Sangha, or violating a boundary.

1) Destroying a bowl: Bowls are of three grades: superior, middling, and inferior. If, out of anger, one breaks a bowl of any grade, one commits a sthulatyaya offense. If a bowl is chipped and one wishes to mend it, but it accidentally falls and breaks, there is no offense. If, out of anger, one smashes a basin or cup, one commits a Vinaya-transgression offense.

2) Destroying a robe: If, out of anger, one tears any of the three robes, one commits a sthulatyaya offense. However, if one wishes to cut a piece from the edge and sew it into the middle, cut a piece from the middle and sew it onto the edge, or add a double-layered patch, there is no offense. If, out of anger, one tears up a sitting cloth or any other kind of fabric, one commits a Vinaya-transgression offense.

3) Destroying a stupa: If, out of anger, one destroys a stupa of the Blessed One, one commits a sthulatyaya offense and incurs extremely grave karmic retribution. If one wishes to repair and improve it, there is no offense. If, out of anger, one destroys a stupa belonging to the Nirgranthas or other non-Buddhist ascetics, one commits a Vinaya-transgression offense.

4) Destroying a room: If, out of anger, one destroys a room belonging to the Sangha, one commits a sthulatyaya offense. If one wishes to rebuild and improve it, there is no offense. If, out of anger, one destroys a room belonging to a non-Buddhist ascetic, one commits a Vinaya-transgression offense.

5) Disrupting the Sangha: If, out of anger, one disrupts the harmony of the Sangha, one commits a sthulatyaya offense and incurs karma whose retribution is to fall into hell for one kalpa.

6) Violating a boundary: If, out of anger, one builds a room beyond the bounds of the established boundary, it cannot be regarded as a properly constructed room, and one commits a sthulatyaya offense. However, the old boundary may be relinquished and a karman performed to establish a new boundary.

These are called the six kinds of destruction that entail a sthulatyaya offense.

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related above in full, the Venerable Rahula was traveling through the country of Vrji and gradually arrived at the village of Varanasi. A lay devotee in that village then built a room for Rahula. After accepting it, Rahula continued on his travels, whereupon the lay devotee offered the room to other bhiksus. When Rahula returned... as explained in detail in the sutra passage, up to the point where Rahula said to the Buddha:

– Blessed One, to whom should this room belong?

The Buddha said to Rahula:

– If a householder or a householder's son, with faith and joyful devotion, builds a dwelling and offers it to the Sangha, but after offering it to the Sangha, offers it again to a group of persons, then the manner of offering is contrary to the Dharma, and its use is contrary to the Dharma. If he offers it to a group of persons and then offers it to one person, then the manner of offering is contrary to the Dharma, and its use is contrary to the Dharma. Or if he offers it to one person and then offers it to a group of persons; or offers it to a group of persons and then offers it to the Sangha, then the manner of offering is contrary to the Dharma, and its use is contrary to the Dharma. Except when, after offering it to the Sangha, he does not offer it to a group of persons, and after offering it to a group of persons, he does not offer it to one person; then the manner of offering is in accordance with the Dharma, and [445a] its use is in accordance with the Dharma.

Rahula, the earlier offering is valid, while the later offering is invalid. If the Sangha resides on royal land, and the person who first built the dwelling first offers it, his merit will increase day and night.

Rahula, you are naturally entitled to the dwelling, while the later person is naturally not entitled to it.

This is called the regulation concerning a Sangharama.

REGULATIONS CONCERNING THE SUPERINTENDENT OF WORKS.

When the Buddha was dwelling in the city of Rajagriha, as related fully above, at that time the Venerable Dhanika, the potter's son, built a dwelling, as related in the second Parajika rule, until he uttered this complaint:

– I labored arduously to build the dwelling, heedless of heat and cold. No sooner had I completed it than an elder seized it, like a cat lying in wait for a mouse.

The bhikkhus then reported the matter to the Blessed One. The Buddha said to the bhikkhus:

– That bhikkhu who serves as superintendent of works has labored arduously to build the dwelling. The Sangha should perform a karman granting him residence there for five years. The officiant conducting the karman should say:

– Venerable Sangha, please listen. Bhikkhu so-and-so wishes to build a dwelling for the Sangha. If the time is appropriate for the Sangha, the Sangha permits Bhikkhu so-and-so, the superintendent of works, to build a dwelling for the Sangha and to request from the Sangha the right to reside there for five years.

– Venerable Sangha, please listen. Bhikkhu so-and-so, the superintendent of works, wishes to request from the Sangha the right to reside there for five years. Since the Sangha has consented, it remains silent. Thus do I record this matter.

Then that bhikkhu should bare his right shoulder, kneel with his palms joined, and make the following request:

– Venerable Sangha! I, Bhikkhu so-and-so, have built a dwelling for the Sangha and now request from the Sangha the right to reside there for five years in recognition of my labor in building the dwelling. May the Sangha compassionately grant me residence there for five years in recognition of my labor in building the dwelling. (He should make this request three times.)

The officiant conducting the karman says:

– Venerable Sangha, please listen. Bhikkhu so-and-so has built a dwelling for the Sangha and requests from the Sangha the right to reside there for five years in recognition of his labor in building the dwelling. If the time is appropriate for the Sangha, the Sangha grants Bhikkhu so-and-so residence there for five years in recognition of his labor in building the dwelling. This is the motion.

Venerable Sangha, please listen. Bhikkhu so-and-so has built a dwelling for the Sangha and requests from the Sangha the right to reside there for five years in recognition of his labor in building the dwelling. The Sangha now grants Bhikkhu so-and-so residence there for five years in recognition of his labor in building the dwelling. Those venerable ones who consent to granting Bhikkhu so-and-so residence there for five years in recognition of his labor in building the dwelling should remain silent; whoever does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations should be made in the same way.)

The Sangha has completed the granting of residence for five years to Bhikkhu so-and-so in recognition of his labor in building the dwelling. The Sangha consents and therefore remains silent. Thus do I record this matter.

After the Sangha has performed the karman granting him residence for five years, the bhikkhu serving as superintendent of works returns to the place where he built the dwelling and receives one room according to seniority. If an elder arrives, he should relinquish the room assigned according to seniority, but he should not relinquish the room granted to him by karman. If he wishes to go traveling, he must return both rooms to the Sangha to be occupied according to seniority, while entrusting them with these words: “When I return, the room must be restored to me.” After he returns, the Sangha must restore the room according to the prior agreement. [445b] If an old dwelling of the Sangha has deteriorated and its doors are repaired, then, according to the amount of labor performed,

a karman should be conducted granting residence there for two or three years.

If a dwelling stands vacant with no one occupying it, someone should be allowed to reside there for a period to look after it.

If beds, seats, blankets, or pillows have become soiled or torn and someone washes, dyes, and repairs them, that person should be permitted to reside there for a period.

If, during that period, any bhikkhu finds fault with him, that bhikkhu commits a Vinaya-transgression offense.

This is called the regulation concerning the superintendent of works.

REGULATIONS CONCERNING BEDS AND BEDDING.

When the Buddha was dwelling in the city of Shravasti, as related fully above, at that time, while the bhikkhus were in the rains retreat, an elder arrived and was assigned a room according to seniority. Then he had his belongings carried out of the room. The Buddha knew what had happened but nevertheless asked the bhikkhus:

– Is that a visiting bhikkhu?

– No, Blessed One.

– Is that a bhikkhu departing for good?

– No, Blessed One.

– Then which bhikkhu is having his belongings carried away?

– Blessed One, it is the one who received a room according to seniority and then had his belongings carried away.

– Why do you always assign rooms in order, beginning with the elders? From now on, I do not permit rooms always to be assigned in order, beginning with the elders. The Sangha should appoint a person endowed with five qualities to oversee the allocation of dwellings, beds, and bedding.

What are the five qualities?

– They are: not being partial; not being angry; not being fearful; not being foolish; and knowing who has received an allocation and who has not. These are called the five qualities.

The officiant conducting the karman should say:

– Venerable Sangha, please listen. Bhikkhu so-and-so is endowed with five qualities. If the time is appropriate for the Sangha, the Sangha appoints Bhikkhu so-and-so to oversee the allocation of dwellings, beds, and bedding. This is the motion.

Venerable Sangha, please listen. Bhikkhu so-and-so is endowed with five qualities. The Sangha now appoints Bhikkhu so-and-so to oversee the allocation of dwellings, beds, and bedding. Those venerable ones who consent to the Sangha's appointment of Bhikkhu so-and-so to oversee the allocation of dwellings, beds, and bedding should remain silent; whoever does not consent should speak.

The Sangha has completed the appointment of Bhikkhu so-and-so to oversee the allocation of dwellings, beds, and bedding. The Sangha consents and therefore remains silent. Thus do I record this matter.

After the karman has been completed, beginning on the sixteenth day of the third month, the donors should be instructed to wash and clean the beds, bedding, and dwellings; repair the meditation hall, lecture hall, warming room, and latrine; repair the gatehouse and the shelter over the well belonging to the Sangharama; and record all meals provided on observance days, as well as the robes for the rains retreat. If the Sangha's residence is far from a city, town, or village, the rooms should be allocated on the thirteenth day of the fourth month.

Anyone who cannot be accommodated should go elsewhere. If the residence is near a village, the rooms should be allocated on the fifteenth day, and at the same time the written inventory should be read aloud: Sangharama so-and-so has this many dwellings, this many beds and articles of bedding, this many meals for observance days, and this many robes. The elder should say:

– Allocate rooms to those who will spend the rains retreat together in the same place.

Only after saying this should the rooms be allocated. However, [445c] rooms must not be allocated to shramaneras. An exception may be made if the upadhyaya or acharya says, “Go ahead and allocate the room; leave its management to me.” Only then may it be allocated.

If there are many rooms, each person should be allocated two rooms. If someone refuses to accept two rooms, saying, “One room is sufficient for me,” he should then be told, “This room is not allocated for your use, but for you to look after.”

If there are many bhikkhus but few rooms, two or three persons should be assigned to share one room. If there is still insufficient space, five or ten persons should be assigned to share one room.

If there is one large hall, all the bhikkhus should stay in it. The senior elder should be assigned a bed for lying down, while the others should be assigned seats.

If there are not enough, the senior elder should be assigned a seat, while the others should sit on grass mats.

If there are still not enough, the senior elder should sit on a grass mat, while the others should sit on the bare ground.

If there are still not enough, the senior elder should sit cross-legged, while the others should stand.

If there are still not enough, the senior elder should stand, while the others should go outside beneath trees or to an open place.

If rooms are assigned during the winter, whether for caretaking or residence, then when a senior elder arrives, accommodation should be arranged according to seniority.

If rooms are assigned during the spring, whether for caretaking or residence, then when a senior elder arrives, accommodation should be arranged according to seniority.

If rooms are assigned for the rains retreat, whether for caretaking or residence, then when a senior elder arrives, accommodation should not be rearranged according to seniority.

If a bhikkhu who does not know the proper procedure demands a room according to seniority during the rains retreat and, upon not obtaining it, begins to rebuke another, that person should say: "Please wait here while I go and ask the lodging steward." He should then go and say to the lodging steward: "Venerable sir, a visiting bhikkhu who is a senior elder has arrived and has told me to move out."

The lodging steward should then rebuke the visiting bhikkhu:

– Venerable sir! You are not well versed in the Vinaya. Why do you tell another to move out during the rains retreat? Do you not understand? One may not drive others out at all times.

However, if a senior elder arrives during winter or spring and one should yield the room according to seniority but does not do so, one commits a vinaya-transgression offense. If a bhikkhu who is not well versed in the Vinaya drives another out during the rains retreat, he commits a vinaya-transgression offense.

This is called the proper procedure concerning beds and bedding.

THE PROTOCOL OF REVERENCE.

While the Buddha was journeying through the land of Kosala, during the first watch of the night the Blessed One taught the Dharma to the disciples, and at midnight he returned to his room. At that time, bhikkhus who had attendants had already secured rooms; when the teaching was finished, each returned to his room to rest. The venerable Sariputta and Moggallana, having no attendants, listened to the Dharma from the first watch until midnight. They then went to a room and knocked on the door. Those inside asked:

– Who is it?

– It is Sariputta.

– The room is already full, O greatly wise one.

The two then went and knocked on the door of another room. The person inside asked:

– Who is it?

– It is I, Maha-Moggallana.

– The room is already full, O foremost in supernormal powers.

Thus neither of them had a room. One sat beneath the eaves of a building, while the other went and sat beneath a tree. [446a] That night it rained, and the one sitting beneath the eaves recited this verse:

"Sitting cross-legged beneath the eaves,

The rain soaks both my knees.

Having lived in peace and bliss,

I shall end the body of future existence."

Then the one sitting beneath the tree also recited this verse:

"Contentedly dwelling beneath a tree,

Living on alms and sitting on a grass mat,

Neither of us is attached;

We shall end the body of future existence."

That morning, a lay devotee arose and went to visit the Blessed One. Seeing this, he reproached them, saying: - Why do the Sakyan ascetics not understand the protocol of reverence? They did not provide lodging for such greatly virtuous ones.

The bhikkhus then reported the matter to the Blessed One. The Buddha taught:

– Such conduct is indeed deserving of the world's ridicule.

The Buddha then said to the bhikkhus:

– Wait until I have completed my journey through Kosala and returned to the city of Sravasti. Then remind me of this matter, and I shall establish the protocol of reverence for the bhikkhus.

When the Buddha returned, the bhikkhus again reported the previous matter to the Blessed One. The Buddha then asked the bhikkhus:

– Who is the most senior elder, worthy of receiving water first and food first? Who is worthy of receiving homage? For whom should others rise and offer water? To whom should others join their palms, bow their heads, and show reverence?

On hearing this, the bhikkhus said:

– The son of the Blessed One is worthy of receiving these honors.

Another bhikkhu said:

– The Blessed One's relatives are worthy of receiving them.

Another said:

– The Blessed One's attendant is worthy of receiving them.

Another said:

– An arhat is worthy of receiving them.

Then one who had gone forth from the kshatriya caste said:

– A kshatriya is worthy of receiving them.

One who had gone forth from the brahmin caste said:

– A brahmin is worthy of receiving them.

One who had gone forth from the vaishya caste said:

– A vaishya is worthy of receiving them.

And one who had gone forth from the shudra caste said:

– A shudra is worthy of receiving them.

The Buddha then said to the bhikkhus:

– Because of pride, each of you says that these honors should be accorded to the Blessed One's son, and so forth, down to a shudra. But this is not the proper custom of the world. The Tathagata, Worthy One, Perfectly Enlightened One, shall explain to you the proper custom of the world... as was fully explained in the Sutra of the Cord, up to the point where the Buddha said to the bhikkhus:

– From now onward, I establish this rule: One who went forth earlier must receive homage, be greeted by others rising, and be shown reverence with joined palms and bowed heads. One who went forth earlier must be given the higher seat, receive invitations first, sit down first, take water first, and partake of the meal first.

The bhikkhus then praised him:

– The Blessed One has skillfully explained the proper manner of honoring elders.

The Buddha said:

– It is not only today that I have skillfully explained the proper manner of honoring elders; in the past I also spoke in this way.

The bhikkhus then said to the Buddha:

– We wish to hear it.

The Buddha said to the bhikkhus:

– ... In the distant past, three animals—a partridge, a monkey, and an elephant—lived together beneath a nyagrodha tree. The elephant said:

– The three of us live together [446b] in one place. Who among us is the eldest? Who is worthy of reverence?

The elephant continued:

– I once passed by while straddling the top of this tree.

The monkey said:

– Long ago I urinated upon the top of this tree.

The partridge said:

– Long ago, I ate the fruit of this kind of tree on the Snowy Mountains, then came down and defecated here, from which this tree grew.

Thus the partridge was the eldest. The other two animals revered it, and after death they were both reborn in a fortunate realm. The elephant at that time was none other than I myself. You too should revere the senior elders in this way, so that the Vinaya may flourish.

This is called the protocol of reverence.

Receiving invitations first:

If someone comes to extend an invitation, the senior elder should be invited first. If a donor who has never before performed meritorious deeds invites a young bhikkhu, that bhikkhu should direct the donor to the senior elder. This is called receiving invitations first.

The senior elder's manner of sitting:

When arranging seats, one must not place the seats of junior monks in elevated positions and the seats of senior monks in lower positions. Rather, the seats of senior monks must be placed in elevated positions and those of junior monks in lower positions. The sitting mats must also be spread out neatly and properly; the good ones should be reserved for senior monks, and the inferior ones given to junior monks.

If a donor’s household invites a familiar bhikkhu and sets aside a fine bed and mattress for him, the donor should be allowed to do as they wish, and there must be no contention over it. If, on the occasion of the great assembly held every five years, the gathering is large and mixed, proper elevated seating must be arranged for at least eight senior monks, while the lower seats may be arranged as appropriate. This is called the senior monks’ rule of seating.

Receiving food first:

When food is served, it must be served to the senior monks first. If donors who have never before performed meritorious deeds serve junior monks first, they should be told to carry the food to the senior monks. When rice is served, fine rice should be served to the senior monks.

Likewise, whenever any other food or drink is served, they should be told to serve the finest portions to the senior monks. If a donor’s household invites the Sangha to a meal and makes distinctions in serving, their wishes should be followed, and there should be no dispute. If, on the occasion of the great assembly held once every five years, the gathering is large and mixed, the finest food must be served to at least the first eight senior monks, while the junior monks may be served as appropriate.

This is called receiving food first.

Bowing in homage, showing reverence, rising to welcome, inclining the head, and joining the palms:

At that time, when paying homage to someone, bhikkhus bowed at the person’s knees or calves. The bhikkhus reported this matter to the Blessed One. The Buddha said:

“From now on, you should bow at the feet.”

The bhikkhus then asked venerable elders to extend their feet so that they could bow to them, thereby disturbing those who were practicing. The bhikkhus reported this matter to the Blessed One. The Buddha then said:

“From now on, you must say, ‘Greetings.’”

At that time, some bhikkhus said playfully:

“Greetings, Venerable Sir! Greetings, Venerable Sir!”

Again, they disturbed others. The bhikkhus reported this matter to the Blessed One. The Buddha said:

“From now on, greetings shall be offered in three ways:

“With body, speech, and mind. With the body means that when the person concerned is sitting or standing, one inclines one’s head and bows at their feet. This is called greeting with the body.

“With speech means that when the person concerned is at a distance, one joins one’s palms, inclines one’s head, and says, ‘Greetings, Venerable Sir.’ [446c] This is called greeting with speech.

“With the mind means that when the person concerned has turned away and is departing, one joins one’s palms to express reverence. This is called expressing reverence with the mind.”

If one sees a senior monk approaching but does not rise to welcome him, greet him, and show him reverence, one commits a Yue-pi-ni offense. This is called the rule of showing reverence to senior monks.

Summary verse:

“Charging with an offense and imposing discipline,

Expulsion and separate residence;

Adjudicators, fields and land,

Building dwellings, and the five-year assembly;

Beds and mattresses, the rules of reverence—

This is the third chapter.”

THE RULES FOR UPOSATHA

When the Buddha was dwelling at Rajagriha, as related fully above, at that time all ninety-six kinds of renunciants observed Uposatha, but the bhikkhus did not observe Uposatha. Consequently, they were criticized by people of the world:

“Why do all ninety-six kinds of renunciants have an Uposatha observance, while the Sakyan ascetics do not observe Uposatha?”

The bhikkhus reported this matter to the Blessed One. The Buddha then addressed the bhikkhus:

“It is indeed proper that people should criticize this. From now on, you must observe Uposatha, comprising the following matters:

“1) Reciting verses; 2) The fourteenth and fifteenth days; 3) Designating the place of Uposatha; 4) Holding Uposatha during the day; 5) Indoors; 6) Bandits; 7) The king; 8) Aniruddha; 9) Two methods of counting; 10) Not having memorized the recitation; 11) No one having memorized the entire recitation; 12) Forward and reverse order; 13) Wishing to hear it from the beginning; 14) One who has not received full ordination; 15) Reciting the precepts too early; 16) One dwelling place; 17) Two communities; 18) Two communities that have recited and two communities that have not recited; 19) Sending one’s consent; 20) Receiving consent; 21) Sending consent through many persons; 22) Sending an equal number of consents; 23) Ghoshila; 24) Mahaprajapati; 25) Chanda; 26) Illness; 27) Aranya;

28) Giving consent when it should not be given; 29) The Ajiravati River; 30) Eleven cases that cannot be called sending consent: transferring consent; sending consent at night; being outside the boundary; a bhikkhuni; one who has not received full ordination; departing after receiving consent; departing after sending consent; renouncing the training after receiving consent; renouncing the training after sending consent; loss of consent; and causing a schism in the Sangha; 31) Four methods of holding Uposatha; 32) Four methods of reciting the precepts; 33) Seven matters that should be objected to; 34) Two matters that should be objected to.”

1/ Reciting verses:

The Buddha addressed the bhikkhus:

(1) The Buddha Vipasyin, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“Patience is the foremost ascetic practice;

Nirvana is the supreme goal.

One who practices yet harms others

Cannot be called an ascetic.”

(2) The Buddha Sikhin, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“Just as a clear-sighted person

Avoids a dangerous road,

So do the wise in this world

Avoid every evil deed.”

(3) The Buddha Visvabhu, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“Speak no falsehood and harm no one;

Practice in accordance with the precepts.

Be moderate in food and drink,

And always delight in secluded places.

With a pure mind, practice diligently—

This is the teaching of the Buddhas.”

(4) The Buddha Krakucchanda, the Tathagata, Worthy One, Perfectly Enlightened One, [447a] first proclaimed this code of precepts for the tranquil Sangha:

“When a bhikkhu enters a village,

He should be like a bee seeking flowers:

Taking the nectar and then flying away,

Without harming their fragrance or color.

Do not scrutinize the deeds of others

To see whether they have acted or not;

Examine only your own conduct,

Whether it is wholesome or unwholesome.”

(5) The Buddha Kanakamuni, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“If you wish your mind to be good, do not be heedless;

Always strive to learn the noble ones’ wholesome Dharma.

Those of wisdom whose minds remain concentrated

At once bring suffering, distress, and sorrow to an end.”

(6) The Buddha Kasyapa, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“Commit no evil deeds;

Practice every wholesome conduct.

Keep the mind and thoughts pure—

Thus do all Buddhas teach.”

(7) The Buddha Sakyamuni, the Tathagata, Worthy One, Perfectly Enlightened One, first proclaimed this code of precepts for the tranquil Sangha:

“It is good to guard the body;

It is likewise good to guard one’s speech.

It is good to guard the mind

And to guard them all completely.

A bhikkhu who guards them all

Will surely leave suffering far behind.

A bhikkhu who guards speech and mind,

Whose body commits no evil deed,

And whose three kinds of karma are all purified,

Will attain the noble fruit.”

This is called reciting verses during Uposatha.

2/ The fourteenth and fifteenth days:

When the Buddha was dwelling in the city of Sravasti, as related fully above, at that time a fellow disciple of Venerable Ananda was undergoing manatta. The Venerable One said to the Buddha:

“Blessed One! A fellow disciple of mine wishes to go to a small hut in a village to undergo manatta on the fourteenth day.”

The Buddha said to Ananda:

“Today is the fourteenth day. The constellations are harmonious, the weather is favorable, and the Sangha is harmonious. He should depart only after the Uposatha has been held.”

The fourteenth day: the third and seventh Uposathas of winter, the third and seventh Uposathas of spring, and the third and seventh Uposathas of summer.

The fifteenth day: there are eighteen Uposathas. In one year, there are twenty-four Uposatha observances: six on the fourteenth day and eighteen on the fifteenth day.

This is called holding Uposatha on the fourteenth and fifteenth days.

3/ Designating the place of Uposatha:

When the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, the bhikkhus did not know the place for the uposatha; therefore, some were able to participate in the uposatha, while others were not. The bhikkhus brought this matter before the Blessed One. The Buddha then said to the bhikkhus:

– A formal act should be performed to designate the place for the uposatha on Mount Gṛdhrakūṭa.

The one performing the formal act should make the announcement:

– Venerable Sangha, please listen. If it is the proper time for the Sangha, from this day forward the Sangha shall use this place on Mount Gṛdhrakūṭa as its regular place for the uposatha. This is the announcement.

Venerable Sangha, please listen. The Sangha now uses this place on Mount Gṛdhrakūṭa [447b] as its regular place for the uposatha. Let those venerable ones who consent to the Sangha's use of this place as its regular place for the uposatha remain silent; whoever does not consent should speak.

The Sangha has consented to use this place as its regular place for the uposatha, as shown by its silence. Thus do I record this matter.

This is called designating the place for the uposatha.

4/ Holding the uposatha during the day:

When the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, the bhikkhus held the uposatha at night. Because the roads were dangerous and the steep slopes difficult to traverse, it was exceedingly arduous to reach the place of the uposatha. The bhikkhus brought this matter before the Blessed One and asked:

– Blessed One, may the uposatha be held during the day?

The Buddha said:

– It may. If the uposatha is to be held during the day and the Sangha is scattered far away, an announcement should be made: “Venerable elders, on this occasion the Sangha will hold the uposatha on the fourteenth day, or the fifteenth day, either before the meal or after the meal, when the sun's shadow reaches such-and-such a length. All must assemble at such-and-such a place, either in the assembly hall, the meditation room, the warming room, or beneath a tree, to hold the uposatha.” If no announcement is made, one commits a vinayātikrama offense. This is called holding the uposatha during the day.

5/ The hall:

When the Buddha was dwelling in the city of Śrāvastī, King Ajātaśatru built an uposatha hall on Mount Gṛdhrakūṭa and adorned it with gold-plated lotus petals. After the Sangha had taken their seats, the Blessed One came and sat down. When all the bhikkhus had entered and were preparing to hold the uposatha, a gold-plated lotus petal suddenly fell to the ground. At that time, a wicked bhikkhu conceived the intention to steal it, picked up the lotus petal, and tucked it beneath his armpit. Because the Buddha and the Bhikkhu Sangha had been seated for a long time without holding the uposatha, Venerable Ānanda rose from his seat, bared his right shoulder, knelt, placed his palms together, and addressed the Buddha:

– Blessed One, the first watch of the night has passed, and the Sangha has grown weary from sitting so long. May the Blessed One please recite the precepts for the bhikkhus' uposatha.

The Blessed One remained silent. This continued through midnight and into the last watch of the night. The venerable one again addressed the Buddha:

– Blessed One, dawn has appeared, and the Sangha has been sitting for a long time. May the Blessed One please recite the precepts for the uposatha.

The Buddha then said to Ānanda:

– The assembly of the Sangha is not pure.

Venerable Mahāmaudgalyāyana then thought:

– On whose account does the Blessed One say that the assembly of the Sangha is not pure?

Thereupon, Maudgalyāyana entered meditative concentration and saw the wicked bhikkhu sitting huddled up in the assembly. The venerable one rose from his seat, went to that bhikkhu, seized him by the neck with his left hand, dragged him to the door, and then pushed him outside with his right hand, saying: “Wicked bhikkhu, from this day forward you are not a śramaṇa, you are not a bhikkhu, and you may no longer remain in the assembly.”

After the venerable one had expelled him, the Buddha said:

– From now on, I do not permit anyone to be dragged away.

The Buddha then said to Ānanda:

– From now on, you yourselves shall recite the precepts. Why is this? Because the Tathagata, the Arhat, the Perfectly Enlightened One, does not recite the precepts for an impure assembly. Ānanda, the Dharma and Vinaya of the Tathagata [447c] is likewise like the great ocean, which has eight unprecedented qualities, as explained in detail in the Sūtra of the Line. Therefore, when my disciples behold them, they give rise to a joyful mind. This is called the hall.

6/ Bandits:

When the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, the bhikkhus were holding the uposatha and reciting the precepts. When the recitation reached the concluding part of the pācittiya section and they recited, “Having cut it off, pācittiya; having broken it apart, pācittiya; having pulled it out, pācittiya,” bandits arrived. The reciter of the precepts immediately fell silent. After standing there for a while, the bandits departed. The reciter resumed, and this occurred three times. The bandits thought, “These are wicked śramaṇas. They say: ‘Having cut it off, having broken it apart, having pulled it out—pācittiya.’ They intend to cut us down, break us apart, and drag us away.” They then rushed in and beat the bhikkhus.

The bhikkhus became doubtful, wondering whether the bandits had just heard the recitation of the precepts. They brought this matter before the Blessed One. The Buddha said:

– Bandits are kings in the forest and can cause harm. Why did you resume reciting the former words? From now on, when bhikkhus are holding the uposatha and reciting the precepts and bandits arrive, I permit them to turn to another scripture, such as the Pārāyaṇa Sūtra, the Bạt-bạt-kỳ Sūtra, the Verses of the Muni, or the Dhammapada.

If the bandits know the bhikkhus' procedure and say, “Śramaṇas, we already know,” then resume the recitation of the precepts from where it was previously left off. At that time, the bhikkhu should recite rapidly so that the divisions into chapters and phrases cannot be discerned, and the bandits will not know whether it is the beginning, the middle, or the end. If one resumes the former words, one commits a vinayātikrama offense.

This is called bandits.

7/ The king:

When the Buddha was dwelling in the Gṛdhra Āmra Garden near the city of Rājagṛha, as explained in detail in the Śramaṇa Sūtra, the bhikkhus eventually thought to themselves:

– We do not know whether the precepts may be recited in the presence of the king.

They brought this matter before the Blessed One. The Buddha said:

– A king can cause harm.

The matter is as explained in detail above in the case of the bandits. This is called the king.

8/ Aniruddha:

When the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, the bhikkhus were performing the formal act of the uposatha, but Venerable Aniruddha did not come. The bhikkhus therefore sent a messenger to summon him:

– Venerable Aniruddha, the bhikkhus have assembled and are about to perform the formal act of the uposatha.

He replied:

– The Blessed One taught that purity itself is the uposatha. In this world, I am one who is pure. I will not go.

The bhikkhus brought this matter before the Blessed One. The Buddha said:

– Go and summon Aniruddha here. But he must not use the divine eye to come.

Because this elder's physical eyes were impaired, he had to cross rugged mountains and reach the place with great hardship.

The Buddha then said to Aniruddha:

– If you do not honor the uposatha, who will honor it? From now on, when the uposatha is held, everyone must attend. If one does not attend, [448a] or if one is ill and fails to send one's consent, one commits a vinayātikrama offense.

This is called Aniruddha.

9/ Two methods of counting:

The Buddha then asked Upāli:

– Are you able to recite the precepts?

– Blessed One, I am able to recite them, but the detailed clauses are very difficult to remember.

– You should make counting sticks to use while reciting.

Thereupon, Upāli made counting sticks and used them whenever he recited. The Buddha again asked:

– Do you use sticks for counting whenever you recite the precepts?

– Blessed One, when reciting the detailed clauses, I count the sticks, but they are still difficult to remember.

– From now on, make two kinds of sticks: one set of five hundred and one set of seven hundred. When preparing to recite, wash your hands clean, take up the sticks, and set them down while counting to five; then wash your hands again. If any sticks remain, they must be washed with scented water. Anyone else who wishes to handle the sticks must do likewise.

This is called the two methods of counting.

10/ Not reciting from memory:

When the Buddha was dwelling in the city of Sravasti, there were bhiksus living in a village. When the Sangha assembled and was about to perform the Uposatha karman, they said to the senior monk:

– May the senior monk recite the precepts.

He replied:

– I do not know them by heart.

The second and third monks said the same, and even the most junior monk said likewise. The bhiksus became doubtful and reported the matter to the Blessed One. The Buddha said:

– From now on, after receiving full ordination, one should study the two Vinaya collections. If one cannot study both collections, one should study one collection. If one cannot do even that, one should study the five chapters of precepts. If one cannot do even that, one should study four, three, two, or one chapter. At the Uposatha, one should recite in full the five sections of the extended scripture. If circumstances make it impossible to recite them, one should recite four, three, two, or one section, down to the four parajikas and the verses, and then say, “The remaining sections are as the Sangha has regularly heard.” If one does not recite the precepts at the Uposatha, one commits a vinayatikrama offense. If no one in the entire assembly knows the recitation by heart, the senior monk should be told to go outside the boundary. He should think it in his mind and say aloud:

– I am the superfluous person at the Uposatha.

The remaining three persons within the boundary should then conduct the Uposatha by making the declaration three times. In this way the senior monk is penalized. This is called not knowing the recitation by heart.

11/ No One Knows the Entire Recitation by Heart:

When the Buddha was dwelling in the city of Sravasti, the bhiksus living in a village assembled with the intention of holding the Uposatha. They said to the senior monk:

– May the senior monk recite the precepts.

He replied:

– I can fluently recite only one chapter.

The Sangha then asked the second senior monk, who replied:

– I know only two chapters by heart.

Thus, each person knew only one chapter by heart, so they took turns, each reciting one chapter, to conduct the Uposatha. After the Uposatha was completed, however, they became doubtful. The bhiksus then reported the matter fully to the Blessed One. The Buddha said:

– From now on, I do not permit you to conduct the Uposatha by taking turns reciting in this way. In such a case, you should jointly entrust the recitation to one intelligent person who knows it by heart. If he forgets at some point in the recitation, another person may continue reciting. [448b] If you coordinate with one another and take turns reciting to conduct the Uposatha, you commit a vinayatikrama offense. This is called no one knowing the entire recitation by heart.

12/ Reciting Forward and Backward:

When the Buddha was dwelling in the city of Sravasti, there were bhiksus living in a village who assembled for the Uposatha. One bhiksu knew how to recite the Pratimoksa both forward and backward. He began by reciting from the preface through the dharmas of concord, and then, to conduct the Uposatha, recited backward from the dharmas of concord to the beginning of the Pratimoksa. After the Uposatha was completed, however, doubts arose in their minds. The bhiksus then reported the matter fully to the Blessed One. The Buddha said:

– From now on, I do not permit recitation in reverse; it must be recited forward. If one happens to forget something while reciting, one may afterward recite what was omitted. Anyone who recites forward and then backward to conduct the Uposatha commits a vinayatikrama offense.

This is called reciting forward and backward.

13/ Wishing to Hear It from the Beginning:

When the Buddha was dwelling in the city of Sravasti, the bhiksus assembled for the Uposatha and recited the Pratimoksa through the dharmas of concord. A visiting bhiksu then arrived and said:

– Venerable sir, although I have been staying in this village, I have never heard the Pratimoksa recited in full. May the venerable sir recite it completely for me to hear.

The reciter then repeated the recitation from the preface to the precepts through the dharmas of concord. The bhiksus became doubtful and reported the matter fully to the Blessed One. The Buddha reproached them:

– Why did you recite the Pratimoksa again for someone who wished to hear it from the beginning? From now on, I do not permit this. If the bhiksu Sangha has assembled for the Uposatha and has recited the precepts through the dharmas of concord, and a visiting bhiksu arrives, enters, sits down, and listens, this is considered his Uposatha. If the visiting bhiksu says, “Although I have been staying in this village, I have never heard the Pratimoksa recited in full. May the venerable sir recite it completely for me to hear,” then wait until the Sangha has dispersed before reciting it for him. If it is recited before the Sangha has dispersed, one commits a vinayatikrama offense. This is called wishing to hear it from the beginning.

14/ One Who Has Not Received Full Ordination:

When the Buddha was dwelling in the city of Sravasti, a bhiksu explained to a person who had not received full ordination the five chapters of offenses, from the parajika offenses through the vinayatikrama offenses. Later, when that bhiksu entered the village, laypeople said:

– Venerable sir, you have committed a parajika offense, and so forth, down to a vinayatikrama offense.

Hearing this, the bhiksus felt ashamed and reported the matter to the Blessed One. The Buddha reproached them:

– Why did you explain to a person who had not received full ordination the five chapters of offenses in the Pratimoksa? From now on, I do not permit you to explain them to anyone who has not received full ordination. You may only say, “You must not engage in conduct contrary to celibacy; you must not steal; you must not kill living beings; you must not speak falsely,” and so forth. That alone is permitted. If anyone tells a person who has not received full ordination the names of the five chapters of offenses in the Pratimoksa, [448c] he commits a vinayatikrama offense. This is called one who has not received full ordination.

15/ Reciting the Precepts Too Early:

When the Buddha was dwelling in the city of Sravasti, there was a bhiksu living in a village who rose early in the morning and immediately held the Uposatha. When he had finished, a visiting bhiksu arrived and said:

– Venerable sir, come and hold the Uposatha with me.

He replied:

– I have already held the Uposatha.

The visiting bhiksu said:

– Venerable sir, you held the Uposatha too early.

The bhiksu then reported the matter fully to the Blessed One. The Buddha said:

– From now on, you should not hold the Uposatha too early. If a single bhiksu is living in a village, then on the Uposatha day he should sweep the stupa and the Sangha’s dwelling place.

If someone arrives, he should sprinkle the ground with scented water, scatter flowers, light lamps, and wait for a visiting bhiksu to arrive so that they may hold the Uposatha together. If no visiting bhiksu arrives and he himself has committed an offense, he should think, “If I meet a pure bhiksu, I shall remove this offense in accordance with the Dharma.”

After thinking thus, he should contemplate it in his mind and say aloud:

– Today is the fifteenth day, the Sangha’s Uposatha. I, the bhiksu so-and-so, being pure, undertake the Uposatha.

He should say this three times. If a visiting bhiksu arrives after the Uposatha has been completed, the visitor should express his sympathetic rejoicing, saying:

– Venerable sir, you have held the Uposatha. I, so-and-so, rejoice in accord with it.

If he cannot express such sympathetic rejoicing, he must go outside the boundary to hold the Uposatha. Anyone who holds the Uposatha early in the morning commits a vinayatikrama offense. This is called holding the Uposatha too early.

16/ One Dwelling Place:

When the Buddha was dwelling in the city of Sravasti, some bhiksus were traveling along the road. Because the sky was overcast, they thought it was already dark and entered the dwelling place of bhiksus in a village to hold the Uposatha. After they had completed the Uposatha, the sky cleared, and they saw that the sun was still high. The bhiksus thought, “We should depart.” After they had gone, a second group suddenly arrived. They then held the Uposatha there and also stayed there overnight, departing the following morning. While traveling along the road, they encountered the first group of bhiksus who had held the Uposatha and asked:

– Venerable sirs, where did you stay last night?

– We stayed at such-and-such a place.

– Then where did you hold the Uposatha?

– At such-and-such a place.

– We also held the Uposatha at that place.

The bhiksus became doubtful and reported the matter fully to the Blessed One. The Buddha said:

– From now onward, the Uposatha must not be held twice in the same place. If bhikkhus who are traveling come on the Uposatha day to the dwelling place of bhikkhus in a village to hold the Uposatha, then, after the Uposatha has ended, they must not depart in silence. They must instruct a novice, a gardener, or a cowherd, saying: “If any bhikkhus arrive, you should tell them that the Uposatha has already been held here.”

If no one is present, they should write upon a pillar or door, or scatter flowers as a sign. Those who arrive later should inquire and look for signs; they must not immediately hold the Uposatha. If the earlier group [449a] leaves no instructions and makes no sign, while the later group neither inquires nor looks for signs, both groups commit a Vinaya offense. This is called one dwelling place.

17/ Two communities:

If two visiting communities of bhikkhus arrive, one community observing the Uposatha on the fourteenth day and the other on the fifteenth day, which community should be followed?

– The community that arrived first should be followed.

If both communities arrive at the same time, the community that has the senior elder should be followed. If their seniority cannot be distinguished, the community that has a Vinaya master should be followed.

If both communities equally have Vinaya masters, whichever community first makes the request, whether for the fourteenth or the fifteenth day, should be followed in holding the Uposatha. This is called two communities.

18/ Both have recited, or both have not yet recited:

The visiting bhikkhus hold the Uposatha on the fourteenth day, while the resident bhikkhus hold it on the fifteenth day. If the visiting bhikkhus come to the resident bhikkhus and the resident bhikkhus say to them, “Venerable ones, let us join together in holding the Uposatha,” the visiting bhikkhus must not say, “We have already held the Uposatha,” and then remain in the dwelling place. Rather, they should go beyond the boundary in order to preserve communal harmony.

If the resident bhikkhus hold the Uposatha on the fourteenth day and the visiting bhikkhus on the fifteenth day, and the visiting bhikkhus say, “Venerable ones, let us hold the Uposatha,” the resident bhikkhus should say:

– We have already held the Uposatha.

The visiting bhikkhus should then express their rejoicing:

– Since the venerable ones have already held the Uposatha, we rejoice in it.

If they do not rejoice, they should go beyond the boundary and hold the Uposatha. This is called both having recited or both not yet having recited.

19/ Sending consent:

When the Sangha assembled to hold the Uposatha, a bhikkhu was unable to attend because he was attending to matters concerning robes and bowls. The bhikkhus brought this matter before the Blessed One. The Buddha then taught:

– From now onward, I permit consent to be sent. One who sends consent should say:

– May the venerable one listen. Today, whether it is the fourteenth or the fifteenth day, the Sangha is holding the Uposatha. I, the bhikkhu so-and-so, send my consent for the pure Uposatha. May the venerable one speak on my behalf. (This should be said three times.)

When sending consent, one must not entrust it to a confused person, but should entrust it to someone capable of receiving the consent and clearly announcing it amid the Sangha. If one is occupied with matters concerning robes and bowls and fails to send consent when the Uposatha is held, one commits a Vinaya offense. This is called sending consent.

20/ Receiving consent:

When the Buddha was dwelling in the city of Sravasti, the Bhikkhu Sangha assembled to perform the karma procedure for the Uposatha. A bhikkhu who was ill and attending to matters concerning robes and bowls sent his consent through another bhikkhu, but that bhikkhu refused to accept it. The bhikkhus therefore brought this matter before the Blessed One. The Buddha taught:

– From now onward, consent must be accepted. Before accepting consent, one must consider whether one is able to convey it. One must not accept consent from many people, but from no more than three. When sending consent, one should say: “May the venerable one remember this for me. Today the Sangha is holding the Uposatha. I, the bhikkhu so-and-so, send my consent for the pure Uposatha.”

If one forgets the bhikkhu’s name, one should remember the number of his years and say:

– The bhikkhu of such-and-such a number of years.

If he is a visiting bhikkhu, say that he is a visitor; if he is ill, say that he is ill, stating:

– Bhikkhu ... sends his consent for the pure Uposatha.

If someone who is ill or attending to matters concerning robes and bowls sends consent and one refuses to accept it [449b], one commits a Vinaya offense. This is called receiving consent.

21/ Numerous consents:

When the Buddha was dwelling in the city of Sravasti, the Bhikkhu Sangha held the Uposatha. Those sending consent were numerous, while those assembled were few. The bhikkhus brought this matter before the Blessed One. The Buddha taught:

– From now onward, I do not permit the Uposatha to be held when those sending consent are more numerous and those assembled are fewer. If the Uposatha is held under such circumstances, a Vinaya offense is committed.

This is called numerous consents.

22/ The number sending consent equals the number assembled:

When the Buddha was dwelling in the city of Sravasti, the Bhikkhu Sangha held the Uposatha, and the number of those sending consent was equal to the number assembled to hold the Uposatha. The bhikkhus brought this matter before the Blessed One. The Buddha taught:

– From now onward, I do not permit the Uposatha to be held when the number of those sending consent equals the number assembled. The number assembled must be greater. If the Uposatha is held when their number equals that of those sending consent, a Vinaya offense is committed.

This is called the number sending consent being equal to the number assembled.

23/ Ghosila:

When the Buddha was dwelling in Ghosila’s Park at Kausambi, the Bhikkhu Sangha assembled to hold the Uposatha. The bhikkhu conducting the karma procedure and adjudicating the matter spoke loudly. The layman Ghosila heard this and entered the boundary enclosure. The Sangha immediately fell silent. A short while later, when he went out, the Sangha resumed dealing with the matter and again spoke loudly as before. This happened three times. The layman then thought to himself: “When I enter, they fall silent; when I leave, they speak loudly again. Now I shall enter and not come out.” This was like the occasion when Ghosila questioned the Venerable Ananda, as explained in detail in the Sutra on the Continuation of the Six Sense Bases.

The bhikkhus became doubtful and brought the entire matter before the Blessed One. The Buddha taught:

– If a person of noble virtue wishes to hear the Sangha resolve its affairs, he should be allowed to listen. At the same time, if there is someone in the community who is capable and eloquent and can resolve the matter distinctly, they may proceed freely. Conversely, if they resolve the matter in the presence of an ordinary, common person, they commit a Vinaya offense.

This is called the layman Ghosila.

24/ Mahaprajapati:

When the Buddha was dwelling in the city of Sravasti, Mahaprajapati Gautami sent her consent, but a bhikkhu refused to accept it. Mahaprajapati Gautami then went to the Blessed One, bowed her head at his feet, and stood respectfully to one side. She reported the entire matter to the Blessed One:

– Blessed One, if the bhikkhu will not accept the consent I send, who will accept it?

The Blessed One then gave Mahaprajapati Gautami a discourse on the Dharma appropriate to the occasion, causing her to rejoice. She bowed her head at the Buddha’s feet and withdrew. The Buddha then ordered that the bhikkhu be summoned. When he arrived, the Buddha asked:

– Did this truly occur?

– It truly occurred, Blessed One.

– From now onward, when a bhikkhuni sends consent, it should be accepted. If one is the senior elder, one should say:

– I am the senior elder of the Sangha, so I cannot accept the consent.

Likewise, one who instructs the bhikkhunis or one who recites the disciplinary code must clearly state his role and should not accept the consent. If one is responsible for the lodgings [449c] or is ill, one should say:

– I shall not attend the Sangha; send your consent through someone else.

Conversely, if one says, “I am an alms-going bhikkhu; I am a forest dweller; I am one who wears rag robes; I am a great virtuous one,” and on that account refuses to accept the consent, one commits a Vinaya offense.

However, if one says, “I am the senior elder, one who instructs the bhikkhunis, or one who recites the disciplinary code,” and therefore does not accept the consent, there is no offense. This is called Mahaprajapati Gautami.

25/ Chanda:

When the Buddha was dwelling in Ghosila’s Park at Kausambi, the Sangha assembled to perform the Uposatha, but the bhikkhu Chanda refused to come. The bhikkhus reported this matter to the Blessed One and asked:

“Blessed One, what offense is committed in such a case?”

The Buddha said:

“He commits a Thullaccaya offense. If the Uposatha is held and a bhikkhu refuses to come in this way, he commits a Thullaccaya offense. If he does not come because of a matter concerning robes or bowls and does not send his consent, he commits a Vinaya-transgression offense.”

26/ Illness:

When the Buddha was dwelling in the city of Sravasti, as the bhikkhus were assembling to determine the Uposatha, a bhikkhu suffering from a disorder of wind had a seizure. He said to the person in the neighboring room:

“Venerable sir, my disorder of wind has brought on a seizure. I entrust my consent and declaration of purity to you.”

But that bhikkhu would not accept it. The sick bhikkhu then went before the senior elder, removed his sandals, knelt with palms joined, and said:

“I, the bhikkhu so-and-so, am pure. May the senior elder bear this in mind.”

He said this three times and then departed. The bhikkhus became doubtful and reported the matter in full to the Blessed One, asking:

“Blessed One, is this permissible?”

The Buddha said:

“It is good to entrust one’s consent in this way; he acted in accordance with the Dharma. But the person who refused to accept the consent commits a Vinaya-transgression offense.”

This is called illness.

27/ Aranya:

When the Buddha was dwelling in the city of Sravasti, the bhikkhus living in the aranya and those living in the village customarily performed the Uposatha together. On one occasion, after the bhikkhus from the aranya entered the village and performed the Uposatha, they immediately departed. Not long after they had gone, some visiting bhikkhus arrived, performed the Uposatha at the same place, and then spent the night there. The following morning, the two groups met and asked one another:

“Venerable sirs, where did you stay last night?”

“We stayed here.”

“And where did you perform the Uposatha?”

“Here as well.”

On hearing this, they became doubtful and reported the matter in full to the Blessed One. The Buddha then said:

“From now on, I do not permit the Uposatha to be performed twice in the same place. When those dwelling in the aranya enter a village to perform the Uposatha, they must not depart in silence. They must instruct a samanera, a gardener, or a cowherd, saying: ‘If any bhikkhus arrive afterward, tell them that the Uposatha has already been performed here.’ If no one is present, they should write upon a pillar or a door leaf, or scatter flowers as a sign. Those who arrive later should inquire and look for signs. If those departing neither leave instructions nor make a sign, and those arriving later neither inquire nor look for signs, both parties commit a Vinaya-transgression offense.”

This is called aranya.

28/ Sending consent when it should not be sent:

[450a] When the Buddha was dwelling in the city of Sravasti, the bhikkhus sent consent for a sanghakarma when assembling at the proper time, and sent a declaration of purity when assembling at an irregular time. The bhikkhus reported the matter in full to the Blessed One. The Buddha then said:

“From now on, I do not permit consent for a sanghakarma to be sent when assembling at the proper time, nor a declaration of purity to be sent when assembling at an irregular time. Rather, when assembling at an irregular time, consent for the sanghakarma should be sent; and when assembling at the proper time, a declaration of purity should be sent. When assembling at the proper time, both kinds of consent may also be entrusted by saying: ‘May the venerable sir bear this in mind.

Today the Sangha performs the Uposatha—on the fourteenth or the fifteenth day. I, the bhikkhu so-and-so, entrust my consent for the Uposatha and my declaration of purity. May the venerable sir convey them on my behalf.’ This should be said three times.

When entrusting consent for a sanghakarma, it should likewise be said three times. If a declaration of purity is sent when assembling at an irregular time, or consent for a sanghakarma is sent when assembling at the proper time, a Vinaya-transgression offense is committed.”

This is called sending consent when it should not be sent.

29/ The Aciravati River:

When the Buddha was dwelling in the city of Sravasti, the bhikkhus went near the Aciravati River, spread out their sitting cloths, sat down, and recited the precepts. The river gradually rose to their knees and then as high as their mouths, causing them extreme hardship. Afterward, they returned to where the Buddha was, related the matter in full to the Blessed One, and asked:

“Blessed One, may the Uposatha be performed while standing?”

The Buddha said:

“Yes. The Uposatha may be performed while walking, standing, sitting, or lying down.”

Performing the Uposatha while walking: If bhikkhus are traveling with a merchant caravan and, on the Uposatha day, encounter a dangerous stretch of road where the merchants dare not wait, they may perform the Uposatha while walking. They must first calculate where they will finish reciting the Pratimoksha. They should take a mountain range or a boulder there as a marker, then extend their arms until they touch one another and perform a sanghakarma to establish the boundary for the Uposatha. Only after completing the sanghakarma may they perform the Uposatha. This is called performing the Uposatha while walking.

Performing the Uposatha while standing: If there are many bhikkhus but no beds or seats on which to sit, they may all stand, extend their arms until they touch one another, and perform the Uposatha. This is called performing the Uposatha while standing.

Performing the Uposatha while sitting: When beds and seats are available, they may use them to sit and perform the Uposatha. This is called performing the Uposatha while sitting.

Performing the Uposatha while lying down: If elderly or sick bhikkhus cannot sit for long and their beds are placed close together, they may perform the Uposatha while lying down. This is called performing the Uposatha while lying down.

In summary, this is called the Aciravati River.

30/ Eleven cases that are not considered valid entrustment of consent:

a. Transferring consent: For example, one says, “Venerable sir, I previously accepted the consent of the bhikkhu so-and-so. I now transfer it to you, together with my own consent.” This is called transferring consent.

b. Sending consent overnight: For example, the Uposatha is to be performed tomorrow, but consent is sent today. This is called sending consent overnight.

c. Being outside the boundary: One goes outside the boundary and sends one’s consent. This is called being outside the boundary.

d. A bhikkhuni: One entrusts one’s consent to a bhikkhuni. This is called a bhikkhuni.

đ. One who has not received full ordination: One entrusts one’s consent to a person who has not received full ordination. This is called one who has not received full ordination.

e. Departing after accepting consent: One accepts another’s consent and then leaves the boundary. This is called departing after accepting consent.

g. Departing after sending consent: One sends one’s consent and then leaves the boundary. This is called departing after sending consent.

h. Renouncing the precepts after accepting consent: After accepting another’s consent, one relinquishes the full ordination one has received and returns to lay life. This is called renouncing the precepts after accepting consent.

i. [450b] Renouncing the precepts after sending consent: After entrusting one’s consent to another, one relinquishes the full ordination one has received. This is called renouncing the precepts after sending consent.

k. Loss of consent: A sick bhikkhu entrusts his consent and then hears that a Dharma master is teaching the Dharma or that a Vinaya master is expounding the Vinaya within the Sangha. He therefore goes in person to listen. After sitting for a long time, he becomes weary and silently leaves his seat and returns, thinking that he had already entrusted his consent earlier. This cannot be considered a valid entrustment of consent; he must entrust it again. This is called loss of consent.

l. Dispersal of the assembly: On the Uposatha day, the Sangha of bhikkhus assembles, and the bhikkhus who do not attend entrust their consent and declarations of purity. Then a violent storm arises, or there is a fire or an attack by bandits, causing all the bhikkhus to flee in terror. In this case, it cannot be said that the consent has been brought into the Sangha. But if even one person remains seated, it is considered to have been brought into the Sangha.

In summary, these are the eleven cases that are not considered valid entrustment of consent.

31/ Four ways of performing the Uposatha:

a. One person receives;

b. Two people declare;

c. Three people declare;

d. Four people recite in full.

a. Observance by one person: When a bhikkhu lives in a village, on the Uposatha day he should sweep the stupa and the Sangha’s monastery. If someone else arrives, he should sprinkle scented water upon the ground, light lamps, scatter flowers, and then wait for the visiting bhikkhu. If no one arrives and he has committed an offense, he should reflect silently: “When I meet a pure bhikkhu, I shall remove this offense in accordance with the Dharma.” Having reflected thus, he should kneel, join his palms, and say aloud with mindful attention: “Today is the Sangha’s Uposatha day (either the fourteenth or the fifteenth day). I, Bhikkhu so-and-so, being pure, undertake the Uposatha.” (He should say this three times.) This is called observance by one person.

b. Declaration by two persons: When two bhikkhus are in a village, on the Uposatha day they must sweep the stupa and the Sangha’s monastery. If someone arrives, they should sprinkle scented water upon the ground, scatter flowers, and light lamps. If they have committed offenses, they must confess them to each other in accordance with the Dharma. Then, kneeling and joining their palms, each should say: “Venerable sir, please remember: today is the Sangha’s Uposatha day (either the fourteenth or the fifteenth day). I, Bhikkhu so-and-so, am pure.” This is called declaration by two persons.

c. Declaration by three persons: This is the same as the case of two persons above.

d. Full recitation by four persons: When four persons perform the Uposatha, they should recite the Pratimoksha in full. This is called full recitation.

32/ Four methods of reciting the precepts:

a. Recite from the introduction to the precepts through all four parajika dharmas, then say: “The Sangha has frequently heard the remaining matters,” and recite the concluding verses.

b. Recite from the beginning through all thirteen sanghavasesa dharmas and the two aniyata dharmas, then say: “As for the remaining precepts, the Sangha has frequently heard them,” and recite the concluding verses.

c. Recite from the beginning through all thirty naihsargika dharmas, then say: “As for the remaining precepts, the Sangha has frequently heard them,” and recite the concluding verses.

d. Recite from the beginning through the ninety-two payantika dharmas, and then continue reciting in full to the end.

These are called the four methods of recitation.

33/ At the Uposatha, there are seven circumstances in which it should be prevented:

a. A person who does not share the same communion;

b. A person undergoing separate residence;

c. A person who has not yet received full ordination;

d. The declaration of consent has not yet been made;

đ. Attendance has not yet been taken;

e. Because of a matter concerning harmony;

g. Harmony has not yet been fully established.

These are called the seven circumstances in which the Uposatha should be prevented.

34/ At the Uposatha, there are two circumstances in which it should be prevented:

a. If the Uposatha is performed, [450c] the Sangha will quarrel;

b. The Sangha has been divided.

These are called the two circumstances in which it should be prevented.

In summary, the foregoing concerns the Uposatha, the sending of consent, and the receiving of consent.

THE PROCEDURE FOR THE RAINS RETREAT.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, at that time the bhikkhus traveled during the rainy season, trampling upon and harming many living beings. They were criticized by people of the world, who said:

– Even the ninety-six kinds of renunciants know enough to observe the rains retreat, like birds sheltering in their nests, yet the Sakyaputta ascetics consider themselves virtuous but do not observe the rains retreat.

The bhikkhus then went and reported this matter in full to the Blessed One. The Buddha taught:

– Such conduct truly deserves the criticism of worldly people. From now on, you should observe the rains retreat during the rainy season. As for the procedure for entering the retreat, on the sixteenth day of the fourth month a bhikkhu should bare his right shoulder, kneel, join his palms, and say to another bhikkhu: “Venerable sir, please remember: I, Bhikkhu so-and-so, shall spend the first three months of the rainy season in retreat at this Sangharama.” (He should say this three times.) If a bhikkhu is traveling and has not yet reached a residence when the day for entering the retreat arrives, he should undertake the rains retreat by the roadside, beneath a tree, or upon a vehicle, and then reach the residence at dawn the following day.

If he arrives after the day for entering the retreat, he should bare his right shoulder, kneel, join his palms, and say:

– Venerable sir, please remember: I, Bhikkhu so-and-so, shall spend the latter three months of the rainy season in retreat at this Sangharama. (He should say this three times.)

If a bhikkhu is traveling and, when the day for entering the retreat arrives, does not undertake the earlier rains retreat, he commits one vinaya-transgression offense. If, after reaching a residence, he does not undertake the rains retreat when the day for the latter retreat arrives, he commits two vinaya-transgression offenses. Thus, that person has broken the rains retreat and may not receive robes offered as gifts.

Furthermore, when the Buddha was dwelling in the city of Sravasti, there was at that time a bhikkhu who depended upon a village while observing the rains retreat. A donor who supervised the affairs of the Sangha needed to release water into the fields and therefore asked the bhikkhu to petition the king to release the water.

The bhikkhu took his robe and bowl with him and went to the king’s gate several times but was unable to obtain an audience. Moreover, the road was long, so he became increasingly afraid of exceeding the permitted time away during the rains retreat. The Blessed One saw this and, although he knew the circumstances, still asked:

– Are you a visiting bhikkhu?

– No, Blessed One.

– Are you a bhikkhu departing on a journey?

– No, Blessed One.

– Why, then, are you carrying your robe and bowl?

The bhikkhu then reported the foregoing matter in full to the Blessed One. The Buddha taught:

– From now on, during the rains retreat, if someone is occupied with affairs of the stupa or the Sangha, a formal act granting permission should be performed. The bhikkhu conducting the formal act should make the following motion:

– Venerable Sangha, please listen. Bhikkhu so-and-so is spending the rains retreat here. If the appropriate time has come for the Sangha, may the Sangha permit Bhikkhu so-and-so, who is spending the rains retreat here, to go beyond the boundary on business concerning the stupa or the Sangha and then return to this residence.

Venerable Sangha, please listen. Bhikkhu so-and-so, on business concerning the stupa or the Sangha, will go beyond the boundary to attend to that business and then return to spend the rains retreat at this residence.

Since the Sangha approves, it remains silent. Thus do I record this matter.

If, under circumstances such as those above, one goes on behalf of the stupa or the Sangha to seek such things as robes, bowls, small bowls, butter, belts, or any other articles, one must obtain at least one article. If one obtains nothing at all, one commits a vinaya-transgression offense. When the business is completed, one should return—whether after half a month, one month, or two months—and at the latest must return after the Pavarana. If one does not return, one commits a vinaya-transgression offense. If dangerous bandits are encountered on the road and, fearing for one’s life, one must perform the Pavarana there, no offense is committed.

This is called the procedure for the rains retreat.

THE PROCEDURE FOR PAVARANA.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, at that time the bhikkhus traveled to the land of Kosala and saw a forest near the Kumadi River. In the forest stood a great sala tree, hollow within, with a dense and luxuriant canopy. The ground beneath the tree was level and spacious, and it was neither too far from nor too close to the village. Seeing this, the bhikkhus thought: “This is an excellent place to spend the rains retreat.” Whether arriving earlier or later, all who saw it thought the same. On the day for entering the rains retreat, one bhikkhu arrived there first, cleared the area around the tree, set down his robe and bowl, spread grass, and sat. A short while later, another bhikkhu arrived and asked:

– Venerable sir, do you wish to spend the rains retreat here?

He replied:

– Yes, this is an excellent place.

In this way, they continued to arrive until there were sixty persons. Then the one who had arrived first asked the bhikkhus who came later:

– Do all you venerable ones wish to spend the rains retreat here?

They replied:

– Yes, this is an excellent place. Our robes and bowls can be stored inside this tree, while on both the left and the right around it there is enough room to spend the rains retreat.

After undertaking the rains retreat, they discussed among themselves:

– Venerable sirs, what rule should we establish so that we may live in ease and happiness?

Everyone replied:

– All the anxieties and sufferings of life arise from body and speech. Now that we have obtained such a peaceful place, let us remain silent together; therefore, let us agree that no one shall speak.

After agreeing not to speak, they observed this for the entire three months. When the rains retreat was over, they returned to the city of Sravasti, went to the Blessed One, bowed their heads and paid homage at his feet, then stood to one side. Although the Buddha knew, he still asked:

“Bhiksus, where did you spend the rains retreat?”

“Blessed One, at such-and-such a place.”

“Did you have little illness and little affliction, encounter no difficulty in seeking alms, practice the path in accordance with the Dharma, and dwell in ease?”

“Blessed One, we had little illness and little affliction, easily obtained alms, and dwelt in ease. We remained silent for three months, then took leave of one another and departed.”

“That was improper. It was no different from enemies living together. You should have spoken with one another.”

On another occasion, while the Buddha was dwelling in the city of Sravasti, as related above in detail, Aniruddha, Kimbila, and Bhaddiya spent the rains retreat together at Mount Stupa. When the retreat was over, they returned to the city of Sravasti, went to the Buddha, bowed their heads and paid homage at his feet, then stood to one side. Although the Buddha knew, he still asked:

“Where did you spend the rains retreat?”

“Blessed One, at such-and-such a place.”

“Bhiksus, did you have little illness and little affliction, encounter no difficulty in seeking alms, practice the path [451a] in accordance with the Dharma, and dwell in ease?”

“Blessed One, we had little illness and little affliction, easily obtained alms, and dwelt peacefully in silence for three months without speaking. Then we took leave of one another.”

“That was improper, like enemies living together. From now on, I do not permit you to refrain from speaking with one another. If you wish for convenience and fewer affairs, you may remain silent for half a month; but on the Uposatha day, you must speak, greet one another, inquire after one another’s well-being, and exchange good wishes. After the Uposatha day, you may resume as before. If, because of arrogance or anger, you refuse to speak with one another, you commit a Viet-ti-ni offense.”

The Buddha then said to the bhiksus:

“From this day onward, I establish for my disciples the procedure of Invitation, comprising the following matters: 1) The three months; 2) Declaring the three matters; 3) The conclusion of the rains retreat; 4) One performs the Invitation where one has spent the rains retreat; 5) Beginning with the senior elder; 6) Harmony.”

1) The three months: From the sixteenth day of the fourth month through the fifteenth day of the seventh month.

2) Declaring the three matters: What has been seen, heard, or suspected.

3) The conclusion of the rains retreat: The early rains retreat extends from the sixteenth day of the fourth month through the fifteenth day of the seventh month. The later rains retreat extends from the sixteenth day of the fifth month through the fifteenth day of the eighth month. If, among the community spending the rains retreat, even one person entered the early retreat, then on the fifteenth day of the seventh month the entire community must perform the Invitation together with that person. However, after performing the Invitation, they must remain until the fifteenth day of the eighth month. If all entered the later retreat, then all must perform the Invitation on the fifteenth day of the eighth month. This is called the conclusion of the rains retreat.

4) One performs the Invitation where one has spent the rains retreat: If bhiksus have spent the rains retreat in a village and then hear that, on the Invitation day, offerings of various articles will be made in the city and the Dharma will be preached throughout the night, and the entire community wishes to attend, they should perform the Invitation on the fourteenth day and then depart. If one spends the rains retreat in one place but performs the Invitation elsewhere, one commits a Viet-ti-ni offense.

5) Beginning with the senior elder: One must not proceed in reverse order, beginning with the youngest and moving upward, but must proceed in order from the senior elder downward. People must not be placed in separate rows as when distributing additional food. No one may go out of order. Nor may a general proclamation be made:

“All venerable members of the Sangha who have seen, heard, or suspected an offense are free to speak.” This is called beginning with the senior elder.

The Sangha should appoint a person who possesses the five qualities to receive the Invitations. One or two persons may be appointed, but no more. The person performing the karman should then make the formal announcement:

“Venerable Sangha, please listen. Bhiksu so-and-so and bhiksu so-and-so possess the five qualities. If the time is appropriate for the Sangha, the Sangha appoints bhiksu so-and-so and bhiksu so-and-so to receive the Invitations.

“Venerable Sangha, please listen. Bhiksu so-and-so and bhiksu so-and-so are appointed to receive the Invitations. Since the Sangha consents, it remains silent. Thus do I record this matter.”

Those who have received the Sangha’s appointment should then say:

“Venerable Sangha, please listen. The time for the Invitation has arrived. If the time is appropriate for the Sangha, let the entire Sangha perform the Invitation. This is the formal announcement.”

Then the performance of the Invitation begins with the senior elder. The senior elder must bare his right shoulder, [451c] kneel, join his palms, and say to the recipient of the Invitation:

“Elder, please remember me. Today, on the fifteenth day, the Sangha performs the Invitation. I, bhiksu so-and-so, invite the elder and the Sangha, out of compassion, to tell me of any offense that has been seen, heard, or suspected. If I see or know that I have committed an offense, I shall remove it in accordance with the Dharma.” This is said three times.

Next comes the second person. If this second person is junior, he must bow his head down to the other’s feet and speak as above, except that he uses the expression “Venerable One.” If two persons have been appointed to receive the Invitations, one receives the senior elder’s Invitation, while the other should leave his seat and stand in front. When the senior elder has completed his Invitation, the junior then speaks. In this way, they proceed in order until the final person. The recipients of the Invitations must themselves perform their Invitations first; they must not receive the Sangha’s Invitations and only afterward perform their own.

6) Harmony: The Invitation must not be performed while the Sangha is not in harmony. Consent to perform the Invitation may not be sent by proxy. If there is a sick person, he must be brought to the assembly.

If bringing him there might endanger his life, the Sangha should assemble beside his bed to perform the Invitation. If there are many sick persons, their beds should be carried in and placed continuously beside one another. If carrying the beds might endanger their lives, the bhiksus who are not ill should sit in an unbroken line extending from the sick persons to the place where the Invitation is performed.

If they cannot sit in a continuous line, the bhiksus who are not ill should go outside the boundary to perform the Invitation, while the sick bhiksus perform it within the boundary. If the great assembly is numerous, numbering ten thousand or twenty thousand, everyone should gather in a single place—whether the lecture hall, refectory, or bathhouse—to perform the Invitation. As for the others, whether cleaning their teeth, relieving themselves, or eating, throughout the entire day and into the night they must remain there and perform the Invitation until before dawn the following morning.

They must not leave that place or travel far away. If the great assembly numbers sixty thousand or eighty thousand and it is feared that the procedure cannot be completed, a portion of the assembly should be taken outside the boundary to perform the Invitation. For one person, the procedure for an individual performing the Invitation applies; for two persons, the two-person declaration applies; and for three or four persons, the three- or four-person declaration of Invitation applies.

When there are five persons, however, the full Invitation procedure must be performed.

One person performing the Invitation: When a single bhiksu has spent the rains retreat in a village, on the Invitation day he must sweep the stupa and the Sangha monastery. If anyone comes, he should sprinkle the ground with scented water, scatter flowers, and light lamps. If he himself has committed an offense, he should silently resolve: “If I meet a pure bhiksu who comes here, I shall remove this offense in accordance with the Dharma.” Having made this resolve, he must kneel, join his palms, recollect it in his mind, and say aloud: “Today, on the fifteenth day, the Sangha performs the Invitation. I, bhiksu so-and-so, being pure, perform the Invitation.” This is said three times.

The declaration for two persons: If they have committed offenses, they should confess them to each other in accordance with the Dharma. Then, baring the right shoulder, kneeling, and joining their palms, each should say: “Elder, please remember me. Today, on the fifteenth day, the Sangha performs the Invitation. If I have committed any offense that has been seen, heard, or suspected, elder, out of compassion, please tell me. If I myself see or know that I have committed an offense, I shall remove it in accordance with the Dharma.” This is said three times.

In the case of three or four persons, they also speak as above. In the case of five persons, however, the full Invitation procedure must be performed.

[452a] In summary, the foregoing is the procedure for the Invitation.

THE MAHASANGHIKA VINAYA

End of Fascicle Twenty-Seven.