摩訶僧祇律

EXPLANATION OF THE FIRST SECTION ON DEPORTMENT

CONDUCT OF THE FIRST SENIOR ELDER.

When the Buddha was dwelling in the city of Sravasti, the Sangha of bhiksus assembled for the uposatha. While everyone was gathering, Nanda, the senior elder of the Sangha, did not come. At that time, a donor brought offerings and waited for the Sangha to assemble fully so that he might make his offering. He then asked the bhiksus:

– Venerable sirs, has the Sangha assembled fully yet?

– It has not yet assembled fully.

– Who has not come?

– The senior elder of the Sangha has not come.

The donor then reproached him, saying: "I have been waiting for the Sangha to assemble fully so that I may make my offering, yet the senior elder has not come." Having waited a long time, the donor presented the offerings and then departed.

(499b) The senior elder did not arrive until evening. He neither distributed the tally sticks nor asked that the absent bhiksus declare their consent and purity. He merely recited an abbreviated account of the four rules—the four parajikas—and then dismissed the assembly.

At that time, a young bhiksu asked the Sangha:

– Venerable sirs, has the senior elder arrived yet?

– The senior elder came and has already left.

The young bhiksu then reproached him, saying: "Why did the senior elder neither let anyone know when he came nor tell anyone when he left?"

The bhiksus reported this matter to the Blessed One. The Buddha instructed them to summon Nanda. When he arrived, the Buddha asked him:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, the senior elder of the Sangha must know the following matters: He must know the proper procedure for the senior elder; whether the uposatha on that occasion is to be held on the fourteenth day, the fifteenth day, or on an intermediate day; and whether it is to be held during the day or at night. He must also know the place, whether it is in the warming room, the lecture hall, or the forest. He must recite all five sections of the Pratimoksa; at the very least, he must recite the four parajikas and the verses, and then announce: "As for the remaining precepts, the Sangha has heard them regularly." If there are bhiksus in the town or village, the senior elder should send someone to announce: "On this occasion, the Sangha will hold the uposatha on the fourteenth day or the fifteenth day, before the meal or after the meal. When a person's shadow has reached such-and-such a length, the uposatha will be held at such-and-such a place." First, he should send someone to sweep the boundary area, level the ground, and scatter various kinds of flowers. The senior elder must also determine who should pronounce the dedication of merit, who should recite the precepts, and who should distribute the tally sticks. If the Sangha has not yet assembled when it is time to recite the precepts and a donor arrives, the senior elder should teach the Dharma and offer him words of consolation. If the senior elder is unable to do so, he should invite the second senior elder or a Dharma teacher to teach the Dharma. When the time for the uposatha arrives, he should ask the donor whether he wishes to remain or depart. If the donor says that he wishes to depart, they should pronounce the dedication of merit and then see him off. If he says, "I shall remain," they should ask him to leave the boundary area before holding the uposatha. If possible, the tally sticks should be washed with heated scented water before they are distributed. If the assembly is seated sparsely throughout the boundary area, one person should distribute the tally sticks and another should collect them. When distributing the tally sticks, one must not cover one's head or drape a cloth over one's shoulders; one must also remove one's footwear, bare the right shoulder, and then distribute the tally sticks. Those receiving the tally sticks must do likewise. When distributing them, they must first be given to those who have received full ordination and only afterward to the sramaneras. When the distribution is complete, one must announce: "There are so many fully ordained persons and so many sramaneras, making a total of so many persons." The senior elder of the Sangha must recite the precepts. If he is unable to recite them, the second senior elder must do so. If he too is unable to recite them, they must proceed in order until someone capable of reciting them does so. At the time of recitation, if night is approaching, wind or rain arises, elderly or sick persons cannot remain seated for long, the dwelling place is far away, or there is danger from the king or from bandits, then an abbreviated recitation is permitted. If it is still early and none of the aforementioned dangers is present, the precepts must be recited in full. The senior elder may recite them himself, another person may recite them, or the assembly may harmoniously teach the Dharma, discuss it, engage in questions and answers, and pronounce dedications of merit throughout the night. Such must be the senior elder's procedure for the uposatha. If he does not act in this way, (499c) he transgresses the rule of deportment.

CONDUCT OF THE SECOND SENIOR ELDER.

When the Buddha was dwelling in the city of Sravasti, the bhiksus assembled for the uposatha. The first senior elder arrived, but the second senior elder did not. At that time, a donor brought offerings with the intention of presenting them and asked the bhiksus:

– Venerable sirs, has the Sangha assembled fully yet?

– It has not yet assembled fully.

– Who has not come?

– The second senior elder has not come.

The donor then reproached him, saying: "I intended to make an offering of these few articles, yet the second senior elder has not come."

After waiting a long time without seeing him arrive, the donor presented the offerings and departed. The second senior elder did not arrive until evening. The first senior elder then reproached him, saying: "Has the Blessed One established rules only for me and taken no account of the second senior elder?"

The bhiksus reported this matter to the Blessed One. The Buddha instructed them to summon that bhiksu. When he arrived, the Buddha asked him:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, when the uposatha is held, the second senior elder must also know all the matters explained above concerning the first senior elder, the only difference being that he is called the second senior elder. If the first senior elder of the Sangha is unable to attend to everything, the second senior elder must assume responsibility. If he fails to act in this way, he transgresses the rule of deportment.

CONDUCT OF THE SANGHA.

When the Buddha was dwelling in the city of Sravasti, the Sangha of bhiksus assembled for the uposatha. The first senior elder and the second senior elder arrived, but the others were dilatory and did not assemble at the proper time. The first and second senior elders then reproached them, saying: "Could it be that the Blessed One established rules only for us and not for the others?"

The bhiksus reported this matter to the Blessed One. The Buddha instructed them to summon those bhiksus. When they arrived, the Buddha asked them:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, the entire Sangha must be acquainted with the matters concerning the uposatha. These matters are as follows: Everyone must know whether today is the first day, the second day, and so forth through the fourteenth or fifteenth day of the month on which the uposatha is held; whether it is a regular uposatha or an intermediate uposatha; and where the uposatha will be held. If someone asks, "What day is today?" one must not respond by asking, "What day was yesterday?" One must know the answer. If there is concern that it may be forgotten, tally markers should be strung together and hung in front of the lecture hall or the kitchen. Each day that passes, the bhiksu in charge of the month or the steward should count off one marker. On the uposatha day, all five sections of the Pratimoksa must be recited. If danger arises, the four parajikas and the verses may be recited, followed by the statement: "As for the remaining precepts, the Sangha has heard them regularly." All the matters in the section concerning the senior elder above apply here as well, the only difference being the word "all." If the first and second senior elders do not know them, all the others must know them. If they do not know them in this way, they transgress the rule of deportment.

THE PROCEDURE FOR PRONOUNCING A DEDICATION OF MERIT.

When the Buddha was dwelling in the city of Sravasti, a donor came to the Jetavana Monastery to offer a meal to the Sangha of bhiksus. The first senior elder, Nanda, did not arrive, causing the rice and soup to grow cold. The donor then asked the bhiksus:

– (500a) Has the Sangha of bhiksus assembled yet?

– It has not assembled yet.

– Who has not come?

– The first senior elder has not come.

The donor then complained: “I set aside all my household affairs and came here to offer a meal to the Sangha, yet the bhikshus did not assemble.” Only when the appointed time arrived did the Elder come. He neither praised the food nor pronounced a blessing, but hurriedly finished eating and departed. The younger bhikshu asked:

“Has the Elder arrived?”

“He arrived, but after eating, he left.”

The younger bhikshu then reproached him, saying: “The Elder came without letting anyone know, and departed without telling anyone.”

The bhikshus brought this matter before the Blessed One. The Buddha ordered that Nanda be summoned. When he arrived, the Buddha asked:

“Did you indeed do this?”

“It is true, Blessed One!”

“From now on, the Elder of the Sangha must attend to the following matters: He must know who is offering food that day, whether the offering is for both communities or only one community, whether separate invitations have been extended to each room, and whether it is to take place in a village or at the monastery. If someone invites the Sangha to a meal the following day, the Elder of the Sangha should not accept immediately.

He must first learn the name of the person extending the invitation, whether that person is known or unknown, and on which road the person’s house is situated. Since someone might be playing a trick on the bhikshus, the invitation must not be accepted at once. If someone clearly knows who the man or woman extending the invitation is, then the invitation may be accepted.

After accepting the invitation, they must not go there heedlessly. Early the following morning, they should send the monk on monthly duty, a gardener, or a novice to inspect the place and see whether the hosts have been prevented from making preparations because of government officials, flood or fire, bandits, childbirth, or a death. If any such calamity has occurred, the Sangha should arrange its own food and drink.

If this cannot be done, everyone should be told to go for alms.

“When the messenger arrives and asks whether the host has finished preparing the food, if the host asks, ‘Who are you? What food?’ it should be understood that the one who issued the invitation was a madman. If there is food in the monastery, it should then be prepared for the meal. If there is none, an announcement should be made: ‘The Bhikshu Sangha has been deceived by a madman. Each person should go out and seek alms for himself.’ Conversely, if the host who issued the invitation says, ‘Venerable sir, I am preparing it now,’ then the Elder must attend to the proper time. If it is winter, everyone should assemble together before setting out. If it is spring or summer, they may go one before another.

“If they arrive at the inviter’s house early and the meal has not yet been served, anyone wishing to go elsewhere must tell another bhikshu: ‘I wish to go to the house of so-and-so. When the meal has been served, do not wait for me.’ After leaving, he must return promptly. Upon entering the donor’s house, the Elder must know whether to sit on the right or the left. If the donor is holding an auspicious festival and has placed seats on the right, they should sit there. If the donor is holding a feast to make offerings to hungry ghosts and has placed seats on the left, they should sit there as well.

“If they have spread out a long, new sitting cloth and appear to be in haste, one should gesture with the hand for them to proceed slowly and then sit down gently so that it is not damaged. If there is no urgency, one must not sit down immediately, for there may be some object beneath it, or a child may be sleeping there. Therefore, one should first feel the seat with one hand. One must not place a soiled alms bowl, cakes, or fruit upon it, nor wipe it with one’s hand.

“The Elder must know who is guarding the rooms and who is ill, so that he may tell (500b) the donor to send them food. If the donor is reluctant to part with his possessions, he should be told: ‘Good elder, according to the rule, food must be given; it must not be withheld.’ If it is still early, they should form a line to receive the offerings. If it has grown late, they should accept first whatever is offered first and tell the donor to continue onward.

“The Elder of the Sangha must know the purpose for which the donor is making the offering and pronounce a blessing appropriate to the occasion. When the donor serves the food, if a larger portion is served to the Elder, the Elder should ask: ‘Does the entire Sangha receive the same?’ If the donor replies, ‘Only the Elder receives this much,’ he should tell the donor to make offerings equally to all. If the donor says, ‘Everyone receives the same,’ then he may accept it. If he needs only a little, he should take only a little, and those seated below should be given more. If there are delicacies such as milk, curds, cakes, meat, or clotted cream, he should tell the donor to serve them equally to everyone.

“The rule for an Elder in the Sangha is that he must not begin eating as soon as he has received his portion. He must wait until everyone has been fully served and then announce, ‘The offering has been distributed equally.’ Only then may he eat. The Elder must eat slowly. He must not hurriedly finish and then sit watching, causing the younger bhikshus to rush and not eat their fill. They should be mindful of one another while eating. He must not rise and leave as soon as he has finished, but should wait until drinking water has been offered, pronounce an appropriate blessing, and only then rise.

“If the donor makes an offering to seek merit for someone who has died, the blessing should not be pronounced with these words:

‘Excellent—one has passed through impermanence;

Today is an auspicious day.

Precious foods of every kind are laid out

As offerings to the fields of merit.’

Instead, the following blessing should be pronounced:

‘All living beings

Who possess life must die.

According to their evil or wholesome karma,

They themselves receive the resulting recompense.

Those who do evil descend into hell;

Those who cultivate goodness ascend to heaven.

Those who are able to practice the path,

Exhaust the outflows and attain nirvana.’

“If a child has been born and they hold a celebratory feast, the following blessing should not be pronounced:

‘The child left the charnel ground,

Sucked his fingers, and lived for seven days;

He was not harmed by flies,

Because of the child’s merit.’

Instead, the following blessing should be pronounced:

‘May the child take refuge in the Buddhas:

The Tathagata Vipasyin,

Sikhin, Visvabhu,

Krakucchanda, Kanakamuni,

Kasyapa, and Sakyamuni—

The Blessed Ones of the seven generations.

Just as parents

Always lovingly cherish their child,

Of all the joys in the world,

They wish their child to receive them all.

(500c) They wish their child to enjoy blessings

Surpassing those of everyone else,

And all the relatives throughout the household

To share together in inexhaustible joy.’

“If a donor has moved into a new house and holds a meal offering, the following blessing should not be pronounced:

‘When a house is consumed by fire,

Its valuables may be carried out.

May all one’s possessions

Escape being burned.’

Instead, the following blessing should be pronounced:

‘A house shelters one from sun and rain;

May every wish be fulfilled.

May noble and virtuous sages

All dwell within this place.

Those of wisdom in the world

Will surely understand this clearly.

Invite those who preserve pure precepts,

Set out food and drink, and cultivate merit.

When the Sangha pronounces words of blessing,

The household deities will surely rejoice.

Giving rise to wholesome thoughts, they will guard it,

So that throughout life one may dwell here in peace.

Whether entering a village

Or going into the wilderness,

Whether by day or by night,

May the devas always offer protection.’

“If merchants are about to depart on a journey and hold an offering ceremony to seek merit, the following blessing should not be pronounced:

‘In every direction,

One should not travel where bandits threaten.

Now is truly the proper time

To go forth and cultivate the holy life.’

Instead, the following blessing should be pronounced:

‘May there be safety in every place,

And may the devas bestow auspicious signs.

Hearing them, may the heart rejoice,

And may every wish be fulfilled.

May two-footed beings be safe,

And four-footed beings safe as well.

May there be well-being upon departure

And peace upon return.

May the day be peaceful, and the night peaceful too;

May the devas always offer protection.

May all companions be virtuous,

And may everyone be safe,

Healthy, strong, and well,

Their hands and feet free from illness.

May their bodies remain unharmed,

Without sickness or suffering.

May everything they seek

Be fulfilled entirely according to their wishes.’

In the East there are seven stars that constantly protect the world and enable beings to obtain their wishes. The first is named Cát-lợi-đế; the second is named Lộ-ha-ni; the third is named Tăng-đà-na; the fourth is named Phân-bà-tủy; (501a) the fifth is named Phất-thi; the sixth is named Bà-la-na; and the seventh is named A-xá-lợi. These are called the seven stars of the East that constantly protect the world. They will now protect you, bringing you peace and benefit and enabling you to return soon; all the constellations will also join in protecting you.

Furthermore, in the East there are eight celestial maidens: the first is named Lại-xa-ma-đề; the second is named Thi-sa-ma-đề; the third is named Danh Xưng; the fourth is named Da-thâu-đà-la; the fifth is named Hảo Giác; the sixth is named Bà-la-thấp-ma; the seventh is named Bà-la-phù-đà; and the eighth is named A-tì-ha-la. These are the eight celestial maidens of the East who constantly protect the world. There is also a heavenly king named Đề-đầu-lại-tra, king of the gandharvas; he and all the devas will constantly protect you all, enabling everyone to be safe, gain benefit, and return soon.

In the East there is a caitya named Cung Trượng, which constantly radiates light and is reverently honored with offerings by the devas. All those devas who make offerings to it will protect you, enabling you to gain wealth and benefit, remain safe, and return soon.

In the South there are seven stars that constantly protect the world: the first is named Ma-già; the second and third are both named Phả-cầu-ni; the fourth is named Dung-đế; the fifth is named Chất-đa-la; the sixth is named Tư-bà-đế; and the seventh is named Tì-xá-khư. These are the seven stars of the South that constantly protect the world. They will now protect you, enabling you to be safe, gain benefit, and return soon. At the same time, all the constellations will also protect you.

In the South there are eight celestial maidens: the first is named Lại-xa-ma-đế; the second is named Thi-sư-ma-đế; the third is named Danh Xưng; the fourth is named Danh Xưng Trì; the fifth is named Hảo Giác; the sixth is named Hảo Gia; the seventh is named Hảo Lực; and the eighth is named Phi Đoạn. They constantly protect the world. At the same time, there is a heavenly king named Tì-lưu-đồ, king of the Câu-ma-đồ spirits, who will also protect you, enabling you to gain benefit and return soon.

In the South there is a caitya named A-tì-bát-thi, which constantly emits light and is reverently honored with offerings by the devas. All the devas who make offerings to the caitya will protect you, enabling you to be safe, gain benefit, and return soon.

In the West there are seven stars that constantly protect the world: the first is named Bất Diệt; the second is named Thệ-tra; the third is named Mâu-ra; the fourth is named Kiên Cường Tinh Tấn; the fifth and sixth are both named A-sa-đồ; and the seventh is named A-tì-xà-ma. These seven stars constantly protect the world and will protect you, enabling you to gain benefit and return soon. At the same time, all the constellations will also protect you.

In the West there are eight celestial maidens: the first is named A-lam-phù-bà; the second is named Tạp-phát; the third is named A-lợi-tra; the fourth is named Hảo-quang; the fifth is named Y-ca-đề-xá; the sixth is named Na-bà-tư-ca; the seventh is named Ký-sắc-ni; and the eighth is named Sa-đà-la. These are called the eight celestial maidens. At the same time, there is a heavenly king named Tì-lưu-bác-xoa, who constantly protects the world. There is also a nāga king named Bà-lưu-ni, and he and all the nāgas (501b) will protect you, enabling you to gain benefit and return soon.

In the West there is a mountain named Nhiêu Ích, within which dwell the sun and moon. Whatever anyone seeks will be fulfilled.

In the North there are seven stars that constantly protect the world: the first is named Đàn-ni-tra; the second and third are both named Thế-đà-đế; the fourth is named Bất-lỗ-cụ-đà-ni; the fifth is named Li-bà-đế; the sixth is named A-thấp-ni; and the seventh is named Bà-la-ni. These seven stars constantly protect the world and will protect you, enabling you to gain benefit and return soon. In general, all the constellations will protect you.

In the North there are eight celestial maidens: the first is named Ni-la-đề-tì; the second is named Tu-la-đề-tì; the third is named Câu-tra-tì; the fourth is named Ba-đầu-ma; the fifth is named Ha-ni; the sixth is named Ba-lợi; the seventh is named Già-la-ni; and the eighth is named Ca-ma. These are called the eight celestial maidens. At the same time, there is a heavenly king named Bà-lưu-na, who constantly protects the world and will protect you, enabling you to gain benefit and return soon.

In the North there is a mountain named Chỉ-la-tô, within which dwell spirits. All those spirits will protect you, enabling you to gain benefit and return soon.

The twenty-eight stars together with the sun and moon, the thirty-two celestial maidens, and the Four Great Heavenly Kings who govern the world are all renowned. In the East is King Đê-đầu-la-tra; in the West is King Tì-lưu-bác-xoa; in the South is King Tỳ-lưu-đồ; and in the North is King Bà-lưu-na. Eight śramaṇas, eight brahmins, eight kṣatriyas from eight great kingdoms, and the eight daughters of Śakra will protect you, enabling you to gain benefit and return soon."

If a donor takes a wife and holds an offering assembly, one should not pronounce a blessing in this way:

"A river run dry has no water;

A realm without a king has no protection.

A maiden with ten brothers

Is still said to have no protection."

Instead, one should pronounce the following blessing:

"The faithful woman diligently keeps the precepts,

And her husband does likewise.

Because they possess faith,

They practice generosity.

Both of them keep the precepts

And cultivate right view.

Joyfully they make merit together,

And the devas constantly rejoice with them.

The fruit of this karma

Is like traveling without carrying provisions."

If a renunciant makes an offering, one should not pronounce a blessing in this way:

"May children and grandchildren abound,

Together with servants and wealth;

May cattle, goats, and all six kinds of livestock

All be plentiful."

Instead, one should pronounce the following blessing:

"(501c) Carrying the bowl, begging from house to house,

Whether met with anger or joy,

Always guarding and preserving the mind—

For a renunciant, giving is difficult."

The senior monk of the Sangha must understand such matters. If he does not understand them, he transgresses the rules of proper deportment.

When the Buddha was dwelling in the city of Śrāvastī, donors came to offer a meal. Nanda, being the senior monk, arrived and took his seat first. However, Upananda and the other bhikṣus did not arrive on time.

The senior monk then reproached them, saying, "Has the Blessed One established rules only for me and not for the others?" Eventually, the Buddha said, "From now on, everyone must assemble before partaking of the meal. The senior monk must understand the matters described above. Here, only the designation ‘second senior monk’ and all the other details differ.

Finally, a seat should be reserved nearby. If one sees a person carrying food pass by, one must not remain silent and merely watch; the person sitting there should say, ‘Set it down here.’ When food is received, one must not eat it immediately but must wait until everything has been fully served before eating. If it has grown late, there is no offense in eating each dish as it is served.

The senior monk should pronounce the blessing. If he is unable to pronounce it, the second senior monk should do so. If the second senior monk is also unable to pronounce it, then among those seated below them, whoever is able to pronounce the blessing should do so. Thus, the senior monk must understand all matters concerning food and drink. If he does not understand them, he transgresses the rules of proper deportment.

DUTIES OF A DISCIPLE TRAVELING WITH HIS TEACHER.

When the Buddha was dwelling in the city of Sravasti, Upananda at that time ordained men and gave them full ordination, but did not instruct them, allowing them to behave unruly like celestial bulls and celestial goats. They lacked proper deportment, did not know how to attend upon their preceptor, acarya, and elder bhiksus, and did not know the proper procedures for entering villages, going into secluded forests, entering the assembly, wearing robes, and carrying bowls.

The bhiksus then reported this matter to the Blessed One. The Buddha ordered that Upananda be summoned. When he arrived, the Buddha asked:

“Bhiksu, is this true?”

“It is true, Blessed One!”

“From now on, a preceptor must instruct his co-resident disciple as follows: After the disciple has received full ordination, he must teach him to recite both divisions of the Vinaya. If he cannot teach him to recite both divisions, he should teach him to recite one division. If he cannot teach even one division, he should teach him to recite thoroughly the five sections of precepts.

If he cannot do even that, he should teach him to recite four sections, three sections, two sections, or at the very least the four rules concerning parajika offenses. He must teach him three times each day: early in the morning, at midday, and in the afternoon. The subjects that must be taught are the Abhidharma and the Vinaya.

The Abhidharma refers to the nine divisions of the sutras, and the Vinaya refers to the Pratimoksa, which may be taught either in full or in summary. If he cannot teach these, he should teach the disciple to distinguish grave offenses from minor offenses; to understand the meaning of the sutras and the Vinaya, the skandhas, dhatus, ayatanas, and causes and conditions; and to observe proper deportment. If the disciple acts contrary to proper deportment, he should restrain him.

He should also teach him the proper time for reading sutras, the proper time for communal recitation, and the proper time for seated meditation. This is called instruction. If the disciple does not read sutras, join in recitation, or practice seated meditation, the preceptor should at least teach him not to be heedless.

If a preceptor is unable to instruct (502a) his co-resident disciple in this way, he transgresses the rule of proper deportment.

Furthermore, when the Buddha was dwelling in the city of Sravasti, Upananda’s co-resident disciple seldom came to his preceptor. Upananda therefore complained: “The Blessed One has established rules only for me, but has not established any for the disciple. Only when the disciple comes can I teach him; if he does not come, whom am I to teach?”

The bhiksus then reported this matter to the Blessed One. The Buddha ordered that the disciple bhiksu be summoned. When he arrived, the Buddha asked:

“Bhiksu, is this true?”

“It is true, Blessed One!”

“From now on, a co-resident disciple must attend upon his preceptor in this manner: In the morning he must rise early, and his first steps must be toward the door of his preceptor’s room. After entering, he should bow his head, prostrate himself at the preceptor’s feet, and ask whether the preceptor slept well. He should then receive instruction in the scriptures, inquire about his duties, empty the urinal and spittoon, and return them to their former places.

Next, he should sprinkle water over the floor, sweep it, and wipe it clean. Then he should wash his hands thoroughly, offer water and a tooth-cleaning brush, and take the bowl to obtain gruel for his teacher. After his teacher has eaten, he should wash the bowl and return it to its former place.

If a household has invited his teacher to a meal, he should go there to obtain the food. When his teacher wishes to enter the village, he should hand him the robe ordinarily worn in the village; then he should fold the robe his teacher wears within the monastery and hang it in its former place. When entering the village, he should walk behind his teacher.

If he wishes to go for alms, he should inform his preceptor. The preceptor should admonish his disciple to act in accordance with the Dharma and not be heedless. If the disciple returns first, he should prepare a seat for the preceptor, obtain clean water, and spread grass and leaves while awaiting the preceptor’s return.

When the preceptor returns, the disciple should give him the robe worn within the meditation monastery; he should then shake out the robe worn in the village, fold it, and hang it in its former place. If the weather is hot, he should provide bathing water for his teacher. If the weather is cold, he should light the brazier.

If he has obtained fine food, he should offer it to the preceptor. After looking at it, the preceptor should ask: ‘Where did you obtain this fine food?’ If the disciple answers, ‘I obtained it at the house of such-and-such a courtesan, a widow, an unmarried adult woman, an impotent man, or from a bhiksuni or sramaneri of ill repute,’ the preceptor should say: ‘Those are places you should not visit, and you should not accept their food.’ If he says, ‘I obtained it by preaching the Dharma,’ the preceptor should say: ‘You must not obtain another person’s food through wrong livelihood.’

When the preceptor eats, the disciple should offer him water for washing his hands and then offer the food. If the weather is hot, he should offer cool water and hold a fan to fan his teacher. When the preceptor has finished eating, he should put away the bowl, gather up the grass and leaves, wash the bowl, and return it to its former place.

If the preceptor wishes to enter the forest for seated meditation, the disciple should place a sitting cloth over his shoulder, carry a water vessel for washing, and follow the preceptor. After arriving, he should either study the scriptures or inquire into their meaning. Once he has received instruction, he should find a place to sit and practice.

If he wishes to recite and study with another person, he should inform his preceptor. The preceptor should ask: ‘With whom will you recite and study?’ If he answers, ‘With so-and-so,’ the preceptor should consider that person. If he finds that the person observes the Vinaya laxly, he should say: ‘Do not go; you should not (502b) associate with that person.’ If he finds that the person observes the Vinaya rigorously, he should permit them to recite and study together.

When returning, the disciple should carry the sitting cloth over his shoulder, hold the water vessel, and follow his preceptor back.

When the preceptor wishes to venerate the stupa, the disciple should offer water for washing his hands and present flowers. After the veneration of the stupa is complete, he should prepare a seat and offer water for washing the feet and oil for anointing them. When the preceptor wishes to sleep, he should clean the bed and bedding, arrange the pillow, light a lamp, and bring in the spittoon and urinal and place them beneath the bed. Only when the preceptor is settled comfortably should he study the scriptures and inquire into their meaning. When rooms are assigned in order, he should first ask his preceptor and only then accept one.

If two persons are assigned to the same room, the preceptor should ask: ‘With whom have you been assigned to share a room?’ If the disciple answers, ‘With so-and-so,’ the preceptor should consider that person. If he finds that the person observes the precepts laxly, he should tell the disciple not to live with him and thereby give rise to trouble. If he finds that the person is virtuous and good, he should tell the disciple that he may live with him. Thereafter, if any senior monk arrives and then departs, the disciple should report this to his preceptor.

A co-resident disciple must perform the aforementioned duties toward his preceptor. If he does not perform them, he transgresses the rule of proper deportment. If the preceptor has many disciples, each one must at least wipe his preceptor’s bed once. This is called the duty of a disciple.

DUTIES OF A DEPENDENT DISCIPLE

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda accepted dependent disciples but did not instruct them, allowing them to run wild like feral bulls and feral goats. The duties that a disciple must perform are explained in detail above in the section concerning the preceptor; only the designation “teacher of dependence” is different.

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda accepted dependent disciples, but the disciples did not come to them. They therefore complained: “The Blessed One has established rules only for us, but has not established any for the disciples. If the disciples do not come, whom are we to teach?” This is explained in detail above in the case of the co-resident disciple; here, only the designation “dependent disciple” is different.

Summary verse:

“The duties concerning the Posadha and food,

The senior monk must perform.

The second senior monk,

And everyone else, likewise.

Whatever the preceptor teaches,

The co-resident disciple must heed.

When the teacher of dependence gives instruction,

The disciple must put it into practice.

Here ends the first section.”

THE MATTER OF CARING FOR BEDS AND BEDDING.

When the Buddha was dwelling at the Jetavana Monastery in the city of Sravasti, the Tathagata would inspect the bhiksus’ rooms once every five days. He saw beds left scattered upon the ground, blown askew by the wind, exposed to sun and rain, gnawed by termites, and soiled by birds. Although he knew, the Buddha nevertheless asked the bhiksus: “Whose beds are these, left scattered upon the ground and soiled by birds in this way?” Then the Buddha said to the bhiksus: “From this day onward, the matter of beds and bedding must be understood as follows: You must not see beds and couches left scattered upon the ground, (502c) eaten by termites, exposed to sun and rain, blown askew by the wind, and soiled by birds, yet simply leave them that way.

If you see them scattered here and there, you should gather and stack them in one place. If they are tilted, straighten them. If they are exposed to the sun or blown askew by wind and rain, they must be brought inside the room.

If they are being eaten by termites, their lashings must be reinforced so that they are secure. If birds have soiled them, they must be beaten and shaken clean, then stored inside the room. You must not see buildings leaking and fail to repair them.

If a building is thatched with grass, it should be rethatched with grass. If it is roofed with tiles, it should be repaired with tiles. If it is roofed with cement, it should be repaired with cement.

If it is covered with earth, earth should be applied to it. If the walls are damaged, they should be repaired and replastered with earth. The Sangha’s bedding must not be used just as it is, for it is covered with only one thin layer; therefore, two sitting cloths must be spread over it.

When sleeping, some object should be placed beneath the sleeping cloth so that the cloth does not touch the body. If a mattress is thick, it must not be folded, thereby damaging the Sangha’s property. If folded mattresses or pillows are dirty, they should be washed.

If they are torn, they should be mended. In this way, the Sangha’s beds, bedding, and sleeping requisites must be cared for and preserved. If this is not done, it is a transgression of the rules of proper conduct.

THE MATTER OF MAINTAINING DWELLING PLACES

When the Buddha was dwelling at the Jetavana Monastery in the city of Sravasti, it was then the last month of spring, yet the bhiksus had not repaired the buildings. For the sake of five benefits, the Tathagata would make a circuit of the bhiksus’ rooms once every five days. Those five benefits were: 1.

To see whether his sravaka disciples were attached to conditioned things; 2. To see whether they were engaging in idle worldly talk; 3. To see whether they were indulging in sleep; 4.

To visit sick bhiksus; 5. To enable young bhiksus of faith to behold the Tathagata’s dignified deportment and give rise to joyful hearts. These are called the five reasons for making a circuit of the rooms.

When he saw buildings that were damaged but had not been repaired, although he knew, the Buddha nevertheless asked the bhiksus:

“Whose room is this that has been damaged but not repaired?”

“Blessed One, when the rains retreat arrives, the bhiksu who receives the room will repair it himself.”

“From now onward, when the rains retreat approaches, the buildings must be repaired in the following manner: When arranging for the rains retreat, you must not see buildings damaged and unrepaired and say, ‘Whoever receives the room for the rains retreat will repair it himself.’ If a building is thatched with grass, use grass to rethatch it; and so forth, up to a building plastered with earth, which should be repaired with earth.

If a wall has openings, use earth to plaster over them, fill the holes made by rats, and seal the gaps beneath the foundation. The furnishings in the room should be gathered and stored together in one place. A person possessing the following five qualifications should be appointed to assign rooms: 1.

He is not partial; 2. He is not given to anger; 3. He is not fearful; 4.

He is not foolish; 5. He knows who has received a room and who has not. These are called the five qualifications.

The bhiksu performing the karma procedure should speak as follows:

“Venerable Sangha, please listen. Bhiksu so-and-so possesses the five qualities. If the Sangha’s time is appropriate, the Sangha now appoints so-and-so as the assigner of rooms. This is the motion.”

(503a) One motion and one karma proclamation, continuing through: “The Sangha consents and therefore remains silent. Let this matter be carried out accordingly.”

The bhiksu who has received authorization through the karma procedure must repair the warming room, dining hall, lecture hall, bathing room, well shelter, latrine, gateway building, and walking-meditation places beneath trees. At the same time, he must make a complete record of how many or how few there are. If the aranya dwelling places are far apart, the rooms should be assigned on the twelfth or thirteenth day of the fourth month.

Anyone who does not accept one should go elsewhere. If most of the dwelling places are near one another, they should wait until the fourteenth or fifteenth day to assign the rooms and read the record before the Sangha as follows: “Venerable Sangha, please listen. Monastery so-and-so has this many rooms, this many beds and mattresses, this much food sufficient until such-and-such a day, and this many robes for the rains retreat.”

The senior elder should instruct the room assigner to arrange an offering meal. When assigning rooms, they should be assigned in order from the senior elder down to the bhiksu who has not yet completed a rains retreat, but no rooms should be assigned to samaneras. If an upadhyaya or acarya says, “Assign one to him, and I will look after it,” then it may be assigned.

If there are many rooms, each person should be assigned two rooms. If someone says, “I do not need two rooms; one is enough,” he should be told, “They are not assigned merely for dwelling in, but also for looking after.” If there are few rooms, two or three persons should be assigned to one room. If there are still not enough when assigned in this way, five or six persons should be assigned to one room.

If there are still not enough rooms but there is a spacious lecture hall, everyone should stay in the lecture hall. If there is still insufficient space, the senior elder should use a large bed and the junior bhiksu a small bed. If there is still insufficient space, the senior elder should use a small bed and the junior bhiksu should sit on a grass mat.

If there is still insufficient space, the senior elder should sit cross-legged while the junior bhiksu should stand or go outside beneath a tree. Rooms assigned in winter are assigned both for dwelling in and for looking after. If a senior elder arrives and instructs one to return the room, one must depart.

Rooms assigned in spring are treated in the same way. Rooms assigned in summer, however, are assigned both for looking after and for dwelling in. If a senior elder arrives and instructs one to depart, one should not leave.

During the last month of spring, the bhiksus should repair the buildings as described above. If they do not repair them in this manner, it is a transgression of the rules of proper conduct.

When the Buddha was staying at the Jetavana Monastery in the city of Sravasti, for the sake of five benefits the Blessed One made a round of the monks’ rooms once every five days. He saw that some rooms were leaking and damaged but had not been repaired, that rainwater stood in pools inside them, that the doors had been eaten by termites, and that the beds and mattresses were covered with green mold. Although he knew the circumstances, the Buddha nevertheless asked the monks: “Whose rooms are these, so leaky and damaged, yet left unrepaired?” The Buddha then taught: “From now on, during the rains retreat, you should repair the rooms, beds, and mattresses.

You must not see rooms, beds, or mattresses damaged (503b) and leave them unrepaired. If a room is thatched with grass, it should be patched with grass; if it is covered with earth, it should be patched with earth. At the same time, channels should be opened from pools of standing water to the drainage course.

If the pillows or mattresses used on beds or seats have become moldy, they must be taken out and dried in the sun. If a room is damp, the bed should be placed away from the wall, and its legs should be set securely so that termites cannot eat them. Soot and cobwebs must also be swept away.

Once every half month, the floor should be wiped with a cloth. If the floor is dry, sprinkle it with water and then wipe it. If the floor is damp, simply wipe it.

If a room is damp, you must not wash your hands, wash your feet, or wash your bowls inside it. Nor should the door be kept shut; it should frequently be opened to let the wind enter. You must not make smoke inside the room.

During the rains retreat, a monk should repair the rooms in this manner. If he does not repair them in this manner, he transgresses the rule of proper conduct.

DWELLINGS IN THE WILDERNESS.

When the Buddha was staying in the city of Sravasti, the monks residing for the rains in wilderness dwellings completed their retreat and all departed without entrusting the dwellings to anyone. Later, a naturally occurring fire burned all the rooms to the ground. The monks reported this matter to the Blessed One.

The Buddha then taught: “After completing the rains retreat, monks should safeguard the rooms as follows: If, after completing the retreat in the wilderness, they wish to move to a warmer place for the winter, they should not all leave. They should ask two or three persons capable of enduring the conditions to remain and watch over the place, and should leave them enough food so that they do not suffer want. If those persons say, ‘No; why should I remain in this desolate place, and what would I do here?’ and no one at all remains, then all beds, mattresses, blankets, pillows, bronze utensils, and iron implements must be taken to and entrusted for safekeeping at a monastery in a village.

Seats and beds should be placed away from the walls, with something set beneath their legs so that termites cannot eat them. After completing the rains retreat, monks must not see rooms leaking or damaged and leave without repairing them. If a room is thatched with grass, it should be patched with grass; if it is covered with earth, it should be patched with earth.

The room should also be replastered and its walls whitewashed. If fires are sometimes lit in the surrounding area, the cowherds should be asked, ‘Please keep watch over my rooms from time to time.’ Dwellings in villages must likewise be safeguarded. If a warming room, Dharma hall, or dining hall has deteriorated, it too must be repaired in this manner.

If a donor is staying at the monastery, he should be asked to make the repairs, or someone else should be assigned to repair them. If the dwelling has no patron and no one can be assigned, the entire Sangha must make the repairs. The work should be divided equally, assigning each person a section one, two, or three cubits long, so that together they may complete it thoroughly.

If the joints of beds or seats have come loose, they should be nailed or bound securely. If mattresses, pillows, or mats are dirty, they should be washed clean; if torn, they should be mended. Articles used in the rooms should be gathered into a single place.

After completing the rains retreat, monks should repair and safeguard the rooms, beds, and mattresses in this manner. If they do not repair them in this manner, they transgress the rule of proper conduct.

DUTIES OF A VISITING MONK.

(503c) When the Buddha was staying in the city of Sravasti, for the sake of five benefits the Blessed One made a round of the monks’ rooms once every five days. He saw beds and seats scattered here and there upon the ground. Although he knew the circumstances, the Buddha nevertheless asked a monk:

– Whose beds and couches are these, left scattered about and not put away?

– Blessed One, this is the dwelling of the resident monk; I am a visitor.

– From now on, a visiting monk should understand as follows: He must not see beds and seats left scattered about to be eaten by termites and simply leave them there. If he sees them scattered about, he must gather them and store them in one place. If he sees them overturned or askew, he must arrange them properly, then place something beneath their legs so that termites cannot eat them. When a visiting monk arrives at a place, he must not immediately carry his belongings into a room. He should leave them together in one place and seek out a resident monk to request a room. After receiving a room, if the ground is uneven, he should fill and level it. If there are rat holes, he should fill them with earth. If there is soot or cobwebs, he should sweep them away. If the joints of the beds or seats have come loose, he should wedge or bind them securely. He should also beat and shake out the pillows and mattresses, then sprinkle water on the floor and wipe and sweep it clean. If the robe rack is made of wood, he should wipe it clean with something. If it is made of smooth bamboo, he should rub it clean with his hand. He should examine it, and if it is secure, he may hang his bowl upon it. Even if he remains for only half a night, he must complete these tasks before departing.

If a visiting monk does not safeguard the dwelling in this manner, he transgresses the rule of proper conduct.

DUTIES OF A RESIDENT MONK.

When the Buddha was staying at the Jetavana Monastery in the city of Sravasti, for the sake of five benefits the Tathagata made a round of the monks’ rooms once every five days. In due course, that monk said: “Blessed One, the visiting monk laid those things out; it was not I, the resident monk.” The Buddha taught: “From now on, a resident monk should understand the following duties: A resident monk must not see beds and couches left scattered here and there to be eaten by termites and simply leave them that way.

If he sees them scattered here and there, he must gather and stack them in one place. If he sees that termites are eating them, he must place something beneath their legs to keep them secure. A resident monk must not select a fine room for himself while leaving damaged or torn beds, mattresses, blankets, and pillows covered in dust, expecting a visiting monk to attend to and repair them upon arrival.

He himself must restore and repair them properly in readiness for the visiting monk.

A resident monk should understand these duties. If he does not perform them in this manner, he transgresses the rule of proper conduct.

DUTIES CONCERNING THE REPAIR OF ARTICLES.

When the Buddha was staying at the Jetavana Monastery, for the sake of five benefits the Tathagata made a round of the monks’ rooms once every five days. In due course, the Buddha saw this and, although he knew the circumstances, nevertheless asked a monk:

– Monk, who spread out this bed?

– Blessed One, the resident monk spread it out; I have only just arrived to stay here.

– From now on, upon seeing beds and couches laid out, all bhikkhus must observe the following: Bhikkhus must not leave beds and bedding scattered here and there (504a), where they may be damaged by rain, sun, or termites. If they see them scattered on the ground, they must gather and stack them in one place. If they are exposed to rain and sun, they must bring them into a sheltered place. If termites are eating them, supports must be placed beneath their legs. If the buildings leak, they must be reroofed. If a building is thatched with grass, it must be repaired with grass; and if it is covered with earth, earth must be applied. If the walls are cracked or broken, they should be plastered with earth. If beds, bedding, blankets, or pillows are dirty or torn, one must not simply look on and leave them that way, but must wash and mend them. If the stuffing protrudes from pillows or mattresses, it must be put back inside. If the cords of a corded seat have become loose and widely spaced, they must be rewoven tightly. When the gong is struck to assemble everyone to repair beds and bedding, one must not proceed there slowly but must gather quickly. After assembling, everyone must repair them together: some twisting cord, others weaving or tying; all must join their efforts in the work. If the work is apportioned, each person should take his share away and do it himself. When the gong is struck to assemble everyone to repair beds and bedding in this manner, one must not say, “I am an aranya-dweller,” “I live on alms,” “I am a venerable one,” or “I am an elder and cannot do this; whoever uses these things here should repair them himself.” Rather, everyone must assemble and repair them together: some twisting cord, others weaving, and still others applying paint. All bhikkhus must gather and repair them together in this way. Whoever fails to do so commits a transgression against proper conduct.

THE MATTER OF DEFECATION

When the Buddha was dwelling in the city of Sravasti, the bhikkhus at that time defecated everywhere. Laypeople criticized them, saying, “Why do these Sakyan ascetics behave like cattle and donkeys, defecating without any designated place?”

The bhikkhus brought this matter before the Blessed One. The Buddha then taught: “From now on, latrines should be built. A latrine should not be built to the east or north, but should be built to the west or south, in a well-ventilated place.

It may be constructed by digging a pit or upon a high bank. If there is an underground watercourse at the bottom of the pit, a lay attendant must first be instructed to seal it, after which the bhikkhus may construct the latrine. If flowing water passes beneath a high bank, a plank should be placed there so that, when one defecates, the feces first fall upon the plank and only afterward into the water.

Two or three openings should be made. Each latrine opening should be one cubit wide and one and a half cubits long. Partitions should be erected within the latrine so that two persons seated on opposite sides cannot see one another.

A bamboo rail should be placed beside the latrine, and a rack for hanging robes should be installed inside it.”

At that time, one bhikkhu was already seated in the latrine. Another bhikkhu then entered because he urgently needed to defecate and intended to do so at the very place where the first bhikkhu was seated. The first bhikkhu cried out, “Venerable sir, do not soil me!”

The bhikkhus brought this matter before the Blessed One. The Buddha then taught: “From now on, the proper procedure for using the latrine must be understood as follows: One must not wait until abdominal distress becomes extremely urgent before going to the latrine. One should go as soon as the need first arises.

Upon arriving, one must not enter silently but should snap one’s fingers. If someone is inside the latrine, he must also snap his fingers in reply. If the need is extremely urgent, one should sit back-to-back with the person already seated and defecate at the same time. (504b) Before reaching the latrine, one must not lift one’s robe and walk along.

One should first sit on the latrine and then lift the robe while beginning to defecate. One must not bring the Sangha’s bedding into the latrine. While seated in the latrine, one must not pick one’s teeth, cover one’s head, or keep the robe covering the right shoulder; instead, one should bare the shoulder.

Nor should one recite sutras, practice meditation, contemplate impurity, or sit sleeping, thereby obstructing others. When rising, one must not hitch the robe up high and then stand; rather, one should lower the robe while rising.”

Furthermore, at that time the bhikkhus used bamboo slivers to wipe themselves, injuring their anuses. The bhikkhus brought this matter before the Blessed One. The Buddha then taught: “From now on, I do not permit the use of bamboo slivers, reed slivers, wooden slivers, or bones.

Soft and rounded objects should be used instead. After use, they must not be thrown into the latrine but should be placed in a basket kept in a designated place. However, if the latrine pit is deep and situated beneath a high bank, there is no offense in throwing them down into it.

When defecating, urinating, or spitting, one should aim directly at the center of the opening and must not soil its edges. If a previous person has soiled them, one should use a wooden scraper to remove the filth and clean them. After defecating or urinating, one must not use the Sangha’s sitting mats, beds, or bedding without first washing oneself clean with water.

“A water container should be placed beside the latrine. If the latrine pit has been dug on level ground, wastewater must not be poured so that it flows into the pit. If the latrine is built on a riverbank, the water may be used there.

A lid for the container should be made of wood, stone, or earthenware. Junior bhikkhus should take turns filling the container with water and must rinse it frequently. If its lid is made of wood, it must not be left in the sun, which would damage it.

If the lid is made of earthenware or stone, it may be left in the sun. Ash and wiping cloths should be kept beside the latrine. If living creatures are present in the water container, one must not say, ‘There are living creatures in here,’ but should place a handful of grass on top so that others know there are creatures in the water.

One must not use excessive water but should use it in moderation. If the water container is empty, one should inform the person in charge so that someone may be assigned to fill it, or one should fill it oneself, providing at least one dipperful, enough for one person’s use.

“If one suffers from hemorrhoids in the lower part of the body, one should not wash with water but should wipe with something soft, such as cloth or leaves. If there is no latrine, one should wipe oneself behind the dwelling. If one defecates on a mountainside, one must not pick one’s teeth, cover one’s head, or cover one’s shoulder, but should bare the shoulder.

If the need to defecate arises at night, one should use a basin or bowl and afterward empty it. If no receptacle is available, one should defecate where water flows and clean the place early the next morning. If one is in a warming room or Dharma hall and needs to defecate, one must go outside.

If the need becomes so urgent that one cannot reach the proper place in time, one must defecate in one spot; one must not behave like cattle, voiding excrement while walking. Early the next morning, one must clean the place, wash it with water, and wipe it with oil, or at the very least wipe it with a cloth.

“If abdominal distress arises while circumambulating a stupa, one should go to the latrine. If the need is overwhelming, one should relieve oneself in one place; one must not continue walking while voiding excrement and soil one’s feet like cattle. Afterward, one must clean the place, wash it with water, sprinkle fragrant powder, and wipe it clean. If one is in an aranya where no fragrant powder is available, one should wipe the place with oil.”

When one intends to enter a village (504c), one should first defecate and only then depart. If, after entering the village, one feels the need to defecate, one should go to the latrine for men and should not enter the latrine for women. If there is none, one should ask where it is permissible to defecate.

When asking, one should not ask young women, for they may laugh upon hearing the question, but should ask a respectable older person. If there is no such person either, one should enter an empty house. After entering, one must not sit in a place that is too exposed, nor should one sit in a place so secluded that others might suspect one of being a thief.

If there is no empty house either, one should defecate beside a wall along the roadside. If one has a companion, one should ask the companion to sit back-to-back with oneself as a screen.

If, while traveling with merchants, one wishes to defecate, one should go to the roadside on the downwind side. One should not go upwind, causing the foul odor to drift toward others. If one wishes to defecate at night, one must not leave silently but must inform the merchants, lest they suspect one of being a thief. One must also defecate downwind, not upwind.

When traveling by boat with merchants and wishing to defecate, one should go to the designated place for defecation. One should also use a piece of wood beneath oneself so that the feces first fall upon the board and only afterward fall into the water. If there is no piece of wood, one should at least defecate upon a bundle of grass. If there is no bundle of grass either, one should use a chamber pot and then empty it.

If one sees excrement near a stupa or within a Sangha monastery, one should clean it away. If two monks traveling together see it, the junior monk should clean it. If the junior monk is lax in observing the precepts, one must clean it oneself. If one has been poisoned and a physician instructs one to drink liquid made from feces, one should not drink liquid made from one’s own feces but should use that of another person.

A bhikkhu must know the rules of hygiene described above. If he does not know such matters, he transgresses the rules of deportment.

THE MATTER OF URINATION.

When the Buddha was dwelling in the city of Sravasti, the bhikkhus at that time urinated everywhere. Laypeople criticized them, saying: “Why do these Sakyan ascetics urinate everywhere like cattle and donkeys? These are degenerate people—what spiritual conduct could they possibly possess!” Thereupon, the Buddha taught: “From now on, a place for urination should be constructed. It should be made as follows: It must not be built to the north or east, but should be built to the west or south, in a well-ventilated place.”

At that time, while one bhikkhu was urinating, another bhikkhu also came there to urinate. The first bhikkhu said: “Venerable sir, do not soil me.”

The bhikkhus then brought this matter before the Blessed One. The Buddha taught: “From now on, the rules for urination should be understood as follows: One must not wait until the need becomes urgent. When one feels the need to urinate, one should go at once.

Before entering the urinal, one must snap one’s fingernails; if someone is already inside, that person must likewise snap his fingernails in response. If the need is extremely urgent, one should stand with one’s back toward the person already there, and that person should make room. While urinating, one must not cover one’s head, cover one’s shoulders, or clean one’s teeth, but should lift the right side of one’s robe and urinate.

While urinating, one must not meditate, sleep, recite sutras, or contemplate impurity, thereby obstructing those who come afterward. When one has finished urinating, one must leave immediately. (505a) If there is no place for urination, one should use a jar to contain it. On top of the jar, one should place a bowl with a hole in its bottom, urinate into that bowl, and then open the stopper so that the urine flows into the jar.

If there is no bowl, one should use a ladle to pour it into the jar. One must not defecate or spit into the jar. The younger bhikkhus must empty the jar in turn.

When emptying it, they must pour it out in a secluded place and must not pour it upstream from a stupa or monastery. After emptying it, they must wash it clean with water and place it upside down on the ground. If there is no jar, each person should find his own receptacle.

If the receptacle is made of clay, after washing it one should place it upside down on the ground. If the receptacle is made of wood, after emptying it one should keep it in the shade to prevent damage; one should also attach a cord by which to carry it. At night, one should place it beneath the bed.

If there is no receptacle, one should urinate at night in a drainage channel. That channel, however, must not flow toward a stupa, a warming room, or a lecture hall.

“When one wishes to urinate, one should go at once. If the need is so urgent that one cannot reach the proper place in time, one should urinate in one spot. After urinating, one should wash the place with water, apply oil, and wipe it clean.

“If one feels the need to urinate while circumambulating a stupa, one must go at once. If the need is extremely urgent, one must still not urinate while walking, but should urinate in one spot. After urinating, one should wash the place with water and then apply perfume. If one is in a wilderness where there is no perfume, one should apply oil.

“If one intends to enter a village, one should first urinate and only then depart. If one feels the need to urinate while in the village, one should urinate in a secluded place. If the need is so urgent that one cannot reach a secluded place in time, one should face a wall and urinate. If one has a companion, one should ask the companion to turn his back and screen oneself.

“If, while traveling with merchants, one wishes to urinate, one should go downwind and must not go upwind. If staying overnight, one must likewise go downwind to urinate. When one wishes to go, one must inform them, lest they suspect one of being a thief.

“If traveling by boat, one should go to the designated place for urination and urinate there. If there is no place for urination, one should urinate into a receptacle and then empty it.

“If a sick bhikkhu is instructed by a physician to drink urine, he must not collect the urine from the beginning or the end of the stream, but should collect urine from the middle. He may drink either his own urine or urine requested from another person.”

The rules for urination must be followed as described above. Whoever does not act accordingly transgresses the rules of deportment.

THE MATTER OF CLEANING THE TEETH.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus used untrimmed sticks to clean their teeth. Laypeople criticized them, saying: “Why do these Sakyan ascetics resemble violent men, holding entire branches with which to clean their teeth?” The bhikkhus then brought this matter before the Blessed One. The Buddha taught: “From now on, I do not permit the use of tooth-cleaning sticks.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, the Blessed One was teaching the Dharma during a great assembly. A bhikkhu with foul breath sat at the farthest point downwind. Although the Buddha knew the reason, he nevertheless asked the bhikkhus:

“Which bhikkhu is sitting alone in one place as though he bears some resentment?”

“Blessed One, because the Blessed One established a rule forbidding the cleaning of teeth, this bhikkhu has foul breath. Fearing that it might affect (505b) his fellow practitioners of the holy life, he has had to sit downwind.”

“I permit the use of tooth-cleaning sticks, but their size must be measured. Their maximum length is sixteen finger-breadths.”

On another occasion, a donor had planted trees in a wilderness. A bhikkhu uprooted one of those trees to use as a tooth-cleaning stick. When the owner saw this, he was displeased and went to the Buddha to report the matter to the Blessed One. The Buddha taught him the Dharma in accordance with his circumstances, bringing joy to his heart. The man then bowed to the Buddha and departed. The Buddha afterward ordered that the bhikkhu be summoned. When the bhikkhu arrived, the Buddha asked:

“Did you truly do this?”

“It is true, Blessed One!”

– Why do you use wood from a flowering or fruit-bearing tree as a tooth-stick? From now on, I do not permit you to use wood from a flowering or fruit-bearing tree as a tooth-stick. Furthermore, one must not clean one’s teeth in the warming room, the lecture hall, the refectory, before the Sangha, before one’s preceptor or acarya, or before a stupa or an image. While cleaning one’s teeth, one must not cover one’s head or shoulders, but should bare the right shoulder and go to a secluded place. If in the Sangha’s quarters, tooth-sticks should be kept in a vessel or box. After using a tooth-stick, one must not put it back into the box, nor discard it near a monastery or stupa, or in a place where people commonly pass. When scraping the tongue, one must not behave like a lustful person. After scraping it, one should wash the tongue-scraper and put it away in its proper place. If tooth-sticks are difficult to obtain, after using one, cut off the used portion, wash the remainder, and put it away for use the following day.

Furthermore, at that time a bhikkhu was cleaning his teeth with a tooth-stick that had become too short. Seeing the Blessed One approaching, out of reverence he swallowed the piece of tooth-stick. It became lodged in his throat, causing him distress.

The bhikkhus then reported this matter to the Blessed One. The Buddha taught: “From now on, I do not permit the use of an excessively short tooth-stick. At most it should be sixteen finger-breadths long, and at least four finger-breadths long.

One should clean one’s teeth in a secluded place, first washing one’s hands clean. After cleaning one’s teeth, wash the tooth-stick before discarding it. When using it, one must not behave like a wanton person, for cleaning the teeth is solely for removing foul breath.

While cleaning one’s teeth, one must not swallow the tooth-stick juice; however, if one accidentally swallows it, there is no offense.

“If a bhikkhu is ill and a physician says that he will recover only if he swallows the tooth-stick juice—the liquid produced by chewing the tooth-stick—he should follow the physician’s instruction and swallow it. If there is no tooth-stick, one should use ash, salt, earth, brick, ginger, stone, grass, or wood to clean the mouth before eating.

“If one sees a discarded tooth-stick near a monastery or stupa, one should pick it up and throw it away. If two people see it together, the more junior one should pick it up and discard it. If the junior bhikkhu is lax in observing the precepts, one should pick it up and discard it oneself. Tooth-sticks must be used in this manner. Whoever does not act accordingly transgresses the rules of proper conduct.”

Summary verse:

“Spreading bedding, the end of spring,

The rains retreat, arranging seats;

Visiting and resident bhikkhus,

All matters are treated in this way.

Latrines, defecation and urination,

Using tooth-sticks—thus ends the second section.”

THE MATTER OF MENDING ROBES

(505c) When the Buddha was dwelling in the city of Sravasti, for five beneficial reasons the Tathagata made an inspection of the bhikkhus’ quarters once every five days. Seeing a bhikkhu spreading his robe upon the ground to mend it, the Buddha taught: “From now on, a mat should be provided. Such a mat should be made from bamboo or reeds, measuring approximately ten cubits in length and six cubits in width.

When one wishes to mend a robe, one should spread the mat in the lecture hall, warming room, or meditation hall, spread the robe upon it, and mend it there. One must wash one’s feet before sitting down. If one has not washed one’s feet, one must sit cross-legged upon it without allowing the soles of one’s feet to touch the mat.

Grain must not be dried upon the mat, nor may robes be dried or dyed upon it. The mat must not be exposed to beating sunlight or rain, nor allowed to be soiled by birds or animals. After mending the robe, one must roll up the mat and store it in a sheltered place.

If there is no mat, one should mend the robe upon a bed. If there is no bed either, one should use a cloth to wipe the warming room or lecture hall clean and then bring out the robe and mend it there. Robes must be mended in this manner.

Whoever does not act accordingly transgresses the rules of proper conduct.”

THE MATTER OF PARTITIONING SLEEPING PLACES

When the Buddha was dwelling in the city of Sravasti, a bhikkhu once returned from sitting in meditation and touched another person with his cold foot, startling and disturbing that bhikkhu. The bhikkhus therefore reported the matter to the Blessed One. The Buddha taught: “From now on, something should be used to partition sleeping places. It should be made by setting bamboo, split bamboo, or reeds upright at the four corners and tying them together with cords. When returning from meditation, one should open it; after entering, one should close it. During the day it should remain open and not be closed, but at night it should be let down. Sleeping places must be partitioned in this manner. Whoever does not act accordingly transgresses the rules of proper conduct.”

THE MATTER OF CLEANING ROOMS

When the Buddha was dwelling in the city of Sravasti, for five beneficial reasons the Blessed One made an inspection of the bhikkhus’ quarters once every five days. Seeing that a room was leaking and dilapidated but had not been repaired, although he already knew the answer, the Buddha asked the bhikkhus: “Whose room is this, that it has been allowed to become so leaky and dilapidated? From now on, rooms must be cared for in the following manner: One must not see that a room is leaking and dilapidated and fail to repair it.

If the room is thatched with grass, patch it with grass; if it is covered with earth, patch it with earth. Cobwebs and dust should be swept away regularly. Uneven and hollow places should be filled in, rat holes should be sealed with earth, and the floor should be wiped with a cloth once every half-month.

If the floor is dry, moisten the wiping cloth before wiping it; if the floor is wet, wipe it only with a dry cloth. If the floor is painted green, the legs of the bed should be wrapped with something. One must not light lamps, practice walking meditation, or leave footwear upon it, nor may one spit there; a spittoon should be used instead.

In a middle-grade dwelling, one may wash one’s feet, hands, and face or wash one’s bowl there. In a lower-grade dwelling, one may light lamps, practice walking meditation, wash one’s hands, feet, and face, and wash one’s bowl there. Rooms must be used in this manner.

Whoever does not act accordingly transgresses the rules of proper conduct.”

THE MATTER OF SPITTING

When the Buddha was dwelling in the city of Sravasti, for five beneficial reasons the Blessed One made an inspection of the bhikkhus’ quarters once every five days. (506a) Seeing trails of spittle running down the walls of the rooms and lecture hall onto the floor, although he already knew the answer, the Buddha asked the bhikkhus: “Who has spat so filthily here? From now on, one must spit in the following manner: Whether a wall is plastered or unplastered, one must not spit upon it.

If the floor is unplastered, one may spit in a single place and then rub it away with one’s foot; one must not spit indiscriminately and make the place filthy. A spittoon should be placed on the floor, with sand or ash inside it and a hard stone beneath it. It should be emptied from time to time and not allowed to become foul-smelling or breed vermin.

It should be washed clean with pure water and turned upside down to dry. Tooth-sticks must not be thrown into it. Within the monastery grounds, after spitting, one must rub the spittle away with the heel of one’s sandal.

If the floor is covered with a carpet, one should use a spittoon. If one wishes to spit while eating, one must not spit directly onto the ground and disgust the bhikkhu sitting nearby; instead, one should spit between one’s own feet and rub it away with the heel. If phlegm comes forth continuously and in great quantity, one should go outside to spit and then return to one’s seat.

If one wishes to spit while in the presence of one’s preceptor or acarya, one should go to a secluded place to do so. If one wishes to spit while in a village, one should spit beside one’s own foot and then rub it away with the foot. If the ground there is soft and fine, there is no offense in spitting upon it.

If one sees patches of spittle near a stupa or within the Sangha’s monastery, one should rub them away with one’s foot. If two people see them at the same time, the more junior one should do so. If the junior bhikkhu is lax in observing the precepts, one should rub them away oneself.

A bhikkhu must know how to spit in this manner. Whoever does not know this transgresses the rules of proper conduct.”

THE MATTER OF USING THE ALMS BOWL

When the Buddha was dwelling in the city of Sravasti, a bhikkhu placed his bowl near an opening. A whirlwind blew it down to the ground, shattering it. When he heard the wooden board struck to signal that gruel was being served, he went to fetch his bowl, but alas, only a heap of broken shards remained. The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the bhikkhu be summoned. When he arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– From now on, the rules concerning bowls should be understood as follows: A bowl must not be placed near an opening, at the edge of a bank, or in a dangerous place. It must not be placed where a door opens or where people regularly pass. Ash must not be used to scrub a bowl, causing its color to fade; instead, water infused with leaves should be used. If sand is unavailable, the bowl should be wiped with a cloth. When washing a bowl, one must not sit on a sloping bank, in a dangerous place, upon a rock, or on a pile of bricks. One must not sit beneath a tala tree, a kapittha tree, or a nali tree. When washing a bowl, one should squat or kneel with the knees about one handspan above the ground. One should first wash the bowls of one’s preceptor and acarya, and only afterward wash one’s own bowl. One must not pour leftover water from one’s own bowl into the bowls of one’s preceptor or acarya; rather, one should use the water remaining in the bowls of one’s preceptor and acarya to wash one’s own bowl. When the bowls are dry and are to be put away, the bowls of one’s preceptor and acarya must likewise be put away first. (506b) When placing the bowls in carrying bags, one must first put away the bowls of one’s preceptor and acarya. One should squat, slip the bag strap over one arm, rest the bag upon one’s knees, place the bowl inside, and then set it upon a bed or a seat. A bowl bag should be sewn with two or three layers. When wishing to hang up a bowl, one should shake the supporting post to see whether it is secure before hanging it there. If there is nowhere to hang it, the bowl should be placed upon a bed. It may be placed where it is protected by a vegetable basket, or it may be set upon a bowl stand, but bowls must not be placed upside down upon one another. A bowl stand should have a rim. One must not take a bowl in the dark. One must not take a bowl with dirty hands, but should first wash one’s hands clean. When carrying bowls, one may carry two in one hand and one in the other; one must not carry as many as four. When handing over a bowl, one must not thrust it out suddenly, but should ask, “Have you taken hold of the bowl?” If the other replies, “I have,” only then should one release it. A bowl must not be used to hold impure substances, nor may it be used to hold water for shaving the head, washing the hands and feet, washing the face, use in the bathhouse, or scooping water for cleansing after urination. One must safeguard one’s bowl as one safeguards one’s own eyes. Whoever fails to do so transgresses the rules of deportment.

THE USE OF GRUEL

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus disparaged the gruel. If they saw thin gruel, they would say, “This is not gruel; it is the Yamuna River.” If they saw thick gruel, they would say, “This is not gruel; it is hard rice that will break people’s teeth.”

The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the bhikkhu be summoned. When he arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– From now on, the rules concerning gruel should be understood as follows: Upon hearing the wooden board struck to signal that gruel is being served, one must ascertain whether it is being offered to both divisions of the Sangha, to one division of the Sangha, or to a teacher and his assembly of disciples. Once one knows, one should go. Upon arriving, one must not judge by its appearance and praise or disparage it for being thick or thin, but should accept it just as it is. One must also not take it out of turn. When receiving it, one must not cover one’s head or shoulders or wear shoes or sandals. One should remove one’s footwear and bare the right shoulder before receiving it. If the person serving the gruel passes by quickly, one should at least slip one’s heels out of one’s shoes before receiving it. If there is not enough time to remove one’s shoes, one should wait until the server returns and then receive it, or ask someone else to receive it. If seated, one should receive it in the proper order. Upon seeing thin gruel, one must not say, “It is so clear, like the Yamuna River; one can even see the reflection of the moon.” Upon seeing thick gruel, one must not say, “This is hard rice that will break people’s teeth.” Whatever is offered should be accepted just as it is. The matter of gruel should be handled in this way. Whoever fails to do so transgresses the rules of deportment.

DEPORTMENT WHILE STANDING

When the Buddha was dwelling in the Kalandaka Bamboo Grove in the city of Rajagriha, a bhikkhu was meditating in Indra’s Stone Cave on the mountainside. Another bhikkhu came and stood before the entrance to the cave, (506c) preventing the meditating bhikkhu’s mind from attaining concentration. The bhikkhus then reported this matter to the Blessed One. The Buddha ordered that the bhikkhu be summoned. When he arrived, the Buddha asked:

– Is it true that you did this?

– It is true, Blessed One!

– From now on, when standing, one must conduct oneself as follows: One must not stand before a bhikkhu who is meditating. One must not stand before the Sangha. One must not stand in front of a place where people are seated. One must not stand before one’s preceptor, acarya, or elder bhikkhus. Nor may one stand beside them while wearing shoes, wearing a belt, covering one’s head, or letting both arms hang loosely. If one is ill, however, there is no offense. One must not stand before prostitutes, gamblers, taverns, butchers, prisons, or murderers. One must not stand in a concealed or secluded place. The matter of standing should be handled in this way. Whoever fails to do so transgresses the rules of deportment.

THE MAHASANGHIKA VINAYA

End of the thirty-fourth fascicle