摩訶僧祇律

EXPLANATION OF THE SECOND SECTION ON PROPER CONDUCT

THE MANNER OF WALKING MEDITATION.

When the Buddha was dwelling in the Kalandaka Bamboo Grove at Rajagriha, a bhikkhu wearing wooden sandals performed walking meditation in front of another bhikkhu who was seated in meditation, preventing the latter’s mind from attaining concentration. The bhikkhus brought this matter before the Blessed One. The Buddha then ordered that bhikkhu to be summoned. When he arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, walking meditation must be performed as follows: One must not perform walking meditation in front of a bhikkhu seated in meditation, in front of the Sangha, in front of one’s assembly of disciples, in front of one’s preceptor or acarya, or in front of an elder bhikkhu. However, if one is ill and has taken milk or a purgative medicine, one may perform walking meditation before them. While walking, one must not turn one’s back toward them, but should face them and keep one’s right side toward them. When performing walking meditation together with one’s preceptor or acarya, one must neither walk ahead nor abreast of him, but must walk behind. When turning back, one must not walk ahead, but must walk behind, facing the venerable ones and keeping one’s right side toward them. One must not perform walking meditation in front of prostitutes, gamblers, taverns, slaughterhouses, (507a) prisoners, or murderers. One must not perform walking meditation in dark or secluded places, but should do so in places that are neither dark nor excessively exposed. Such is the proper manner of walking meditation. Whoever does not act in this way transgresses the rules of proper conduct.

THE MANNER OF SITTING.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus sat in the manner of camels. The bhikkhus brought this matter before the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, you must not sit in the manner of camels, but should sit in the full lotus posture. If, after sitting for a long time, you become weary, you should extend one leg at a time to relax; you must not extend both legs at once. Alternatively, you may rise and perform walking meditation. When sitting in the meditation hall, you must not cover your head. However, if you are old or ill, you may cover half your head and one ear. If you are in a solitary place or beneath a tree, there is no offense in covering your head. When your preceptor, acarya, senior monk, or elder bhikkhu is sitting or standing before you, you must not sit. You must not sit before prostitutes, nor sit in dark or secluded places, but should sit in places that are neither dark nor excessively exposed. A bhikkhu should sit in this manner. Whoever does not sit in this manner transgresses the rules of proper conduct.

THE MANNER OF LYING DOWN.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus lay prone, lay on their backs, or lay on their left sides. The bhikkhus brought this matter before the Blessed One. The Buddha then ordered the group of six bhikkhus to be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, you must lie down as follows: You must not lie like a hungry ghost, like an asura, or like a lustful person. Lying on one’s back is lying like an asura; lying prone is lying like a hungry ghost; and lying on one’s left side is lying like a lustful person. A bhikkhu must lie like the lion, king of beasts, with his head turned toward his own body. When extending the limbs, one must not extend them toward the left, but should extend them toward the right, with one’s head directed toward the robe rack. One must not point one’s feet toward one’s preceptor, acarya, or an elder bhikkhu. During the first watch of the night, one must not cry, “I am so weary,” and then lie down; rather, one must properly contemplate one’s practice of the path and lie down only at midnight. When lying down, one should lie on one’s right side like the lion king, placing one foot upon the other, closing the mouth, placing the tongue against the roof of the mouth, resting the head upon the right hand, and laying the left hand lengthwise along the body, without abandoning mindfulness, contemplation, and cultivation of the path. One must not sleep until sunrise, but should awaken during the last watch of the night, sit up, and contemplate one’s practice of the path. If one sleeps soundly throughout the night without turning over, there is no offense. If, because of old age, infirmity, or a boil on the right side, one cannot lie on the right side, there is no offense. Such must be a bhikkhu’s manner of lying down. Whoever does not lie down in this manner transgresses the rules of proper conduct.

(507b) Summary verse:

“Patching robes and dividing curtains,

Lodgings and spitting,

Rinsing bowls, gruel, walking and standing,

Sitting and lying down—the third section.”

PROPER CONDUCT BETWEEN RESIDENT AND VISITING BHIKKHUS.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus closed the monastery gate and sat engaging in idle conversation. Visiting bhikkhus arrived, knocked at the gate, and called out, but they did not hear them. The visiting bhikkhus then climbed over the wall to enter. A resident bhikkhu asked a visiting bhikkhu:

– Elder, by what way did you enter?

– I climbed over the wall to enter.

– Why did you climb over the wall to enter?

– Then why did you close the gate and fail to answer when I called?

The two sides consequently quarreled, and then went together to report the matter to the Blessed One. The Buddha taught: “From now on, you must not close the gate and sit engaging in idle conversation, nor may you climb over the wall to enter. Visiting and resident bhikkhus should conduct themselves as follows: When visiting bhikkhus set out, they must take with them the gate key, a water-straining bag, and a needle case.

If one person in the traveling party carries them, no one incurs an offense. Conversely, if no one carries them, everyone incurs an offense. If someone falls ill while traveling, the others must help carry his robes and bowl.

They must not leave him behind and go ahead, but must help one another and travel together. If the sick person is unable to walk, they should hire a cart or other conveyance to transport him. If there is wet or marshy ground along the way, the younger monks should go first.

If they fear soldiers, bandits, tigers, or wolves, they should place the elders in the middle. If they wish to cause soldiers or bandits to give rise to a compassionate mind, they should let the elders walk in front. When passing through a village, if they see a monastery or stupa, they should follow the established path and must not take shortcuts across to the left or right.

If they wish to stay overnight, they should first send two young bhikkhus into the village to request temporary lodging, drinking water, oil for anointing the feet, an earlier meal, and a later meal. When setting out, those bhikkhus must retie their robe-belts and announce that they are entering the village at an improper time. After obtaining lodging, they must return and report, ‘Lodging has been secured.’ If there is a pond or well, they should bathe, retie their robe-belts, inquire after one another, and only then enter.

If they wish to drink sugar water, they should drink it outside the village and not let people see them, lest people suspect monastics of eating at an improper time. They must not enter carrying loads on shoulder poles, but should divide the robes and other possessions among themselves and carry them into the village together. If someone has declared, ‘You may dwell here as you please,’ those who arrive later commit no offense if they enter without making an announcement.

When entering, they must not take another road. However, if the former road is obstructed, there is no offense in taking another road. If there is a monastery in the village, they should stay there.

If there is a pond or well at an aranya dwelling, they should likewise bathe before entering. They must not carry cumbersome loads on shoulder poles, but should divide the robes, other possessions, and footwear among themselves, remove the carrying poles, and carry the items together. If they see a monastery or stupa, they should circumambulate it to the right and must not speak loudly while entering. (507c) If they see a bhikkhu whom they knew previously, they must not shout, ‘Good heavens!

Are you still here? You live here and will die here, never parting from this jackal’s food.’

The resident bhikkhu should likewise not say, “Alas! It is as though a prisoner has just escaped from shackles. We have not seen each other for four or five years.”

The visiting bhikkhu should likewise not ask, “How many years have you been ordained? I must stay in this room.” Nor should he ask, “Who will provide the earlier meal and the later meal tomorrow? Is there any delicious food?”

The resident bhikkhus should not close the gate and sit talking. If they wish to plaster a wall behind the dwelling or perform other tasks, they should have a gardener, a novice, or the duty-distributor guard the gate. If the gate is closed, the visiting bhikkhu should not climb over the wall to enter, but should use a key to open the gate and enter. If he has called out and the gate has been opened for him, the resident bhikkhu should ask, “How many years have you been ordained?” He should reply, “I have been ordained for so many years.” The resident bhikkhu should say, “If you have been ordained for that many years, you are entitled to such-and-such bedding.”

The visiting bhikkhu should then ask where the places for urination and defecation are; he should not wait until the need becomes urgent before asking. Next, he should ask what restrictions the Sangha has established. The resident bhikkhu should explain all the Sangha’s restrictions, such as: “The Sangha has performed the karma of overturning the alms bowl against such-and-such household; do not go there. Such-and-such household has a vicious dog. Such-and-such household has no faith.”

Upon rising in the morning, the visiting bhikkhu should not immediately go on alms round, but should ask whether that dwelling place provides an earlier meal or a later meal. The resident bhikkhu should say, “Venerable sir, do not go on alms round. Seeking alms is arduous, and the food may not be to your liking. Here there is an earlier meal and a later meal.” If he sees that his companion wishes to depart, he should not say, “Venerable sir, the merchants have already left, but there is still time to catch up with them.” Rather, he should say, “Venerable sir, reconsider for a little while; another companion will come.” If his companion has urgent business and must depart, he should provide him with provisions and wish him well on his journey.

Visiting bhikkhus and resident bhikkhus must conduct themselves in this way. Whoever fails to do so transgresses the rules of proper conduct.

THE MATTER OF WASHING THE FEET

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus washed their feet while engaging in worldly conversation and splashing one another with water in play. The bhikkhus reported this matter to the Blessed One. The Buddha then taught, “From now on, when washing your feet, you should act as Sariputra does.”

When the Buddha was dwelling in the Kalandaka Bamboo Grove in the city of Rajagriha, Sariputra put on his robe, took his bowl, and entered the city to seek alms from house to house. His deportment was perfectly composed, his walking and standing dignified, and his gaze proper. Whether bending or stretching, lowering or raising his head, wearing his robe or carrying his bowl, he guarded his sense faculties and kept his mind undistracted, appearing like one who had attained the wondrous and sublime Dharma.

A brahmin saw him and thought, “This Sakyan ascetic displays disciplined deportment among people, but when he reaches a secluded place, he will surely cease to observe the rules. I shall follow him, and if I see him behaving carelessly, I will strike him on the head with my hand.” (508a) Having thought this, he followed the venerable one.

Sariputra’s deportment remained unchanged, whether he was in the village or in the wilderness. When he returned to the dwelling place, he set his bowl in its proper place, shook the dust from his sanghati robe, folded it, and returned it to its place. He arranged the beds and seats, took the foot-washing board, placed it beside the water jar, and sat down there.

Then he shook the dust from his sandals and placed them on the ground. Next, he wiped his shins with a cloth, took the sandals, inserted the insoles, and wiped them with the cloth. He then dipped the cloth in water and wiped one sandal from the toe to the body and then the heel; he wiped the second in the same manner.

He then wiped the first sandal again, first the front portion of the sole and then the rear portion, and afterward wiped the second sandal in the same sequence. Next, he washed the cloth, wrung out the water, and hung it up to dry. He then washed his hands.

Pouring water with his right hand, he washed his left shin with his left hand, then washed his right shin, and afterward washed both feet. Seeing this, the brahmin became delighted and thought, “The venerable one is so clean that even the water remaining from his washing would be fit to drink. The brahminical observance of venerating pure water cannot compare with this.” Sariputra, seeing that the brahmin had become joyful, taught him the Dharma and enabled him to attain the pure Dharma-eye.

The bhikkhus then reported the matter to the Buddha: “Blessed One, this brahmin is exceedingly virtuous. Merely upon seeing Sariputra wash his feet with pure and disciplined deportment, he became joyful to such an extent.”

The Buddha then taught, “It is not only today that he has become joyful; the same also occurred in the past, as fully related in the Jataka. The son of the householder at that time is now Sariputra, while the bandit of that time is now this brahmin. At that time, the devas saw what happened and spoke this verse:

“Pure and beautiful in deportment,

Through it one gains benefit,

As an image appears in clear water.

Train in the supreme deportment;

One who approached with an evil mind,

Upon seeing it, became joyful.

Had he not trained in deportment,

The wicked man would have slain him.”

When a bhikkhu returns from a village, he must remove the robe worn in the village, shake out its dust, fold it, and return it to its proper place. He should put on his work robe, arrange the beds and seats, lay out the foot-washing board, draw water to fill the jar, go and sit there, and use a cloth to wipe the dirt and dust from his feet. Next, he should take his sandals, insert the insoles, and wipe them with the cloth.

Then he should dip the cloth in water and wipe each sandal in turn, from the toe and body to the sole, and afterward wipe the second sandal in the same way. Next, he should wipe the first sandal again, first the front portion of the sole and then the rear portion, and wipe the second sandal in the same manner. He should then wash the cloth, wring out the water, and hang it up to dry, so that dust does not adhere to it and insects do not gnaw it.

Only then should he wash his hands. (508b) If the water jar is on his right side, he should wash his left shin first and his right shin afterward. He must not use the same hand both to hold the water and scrub his feet; rather, he should pour water with one hand and scrub with the other. If there are two people, one should pour the water and the other should wash.

He must not waste excessive water, but should estimate and use only what is sufficient. He must not cover his head or his right shoulder, but should bare one shoulder while seated. While washing his feet, he must not meditate, sit and sleep, contemplate impurity, or recite sutras.

When he has finished washing, he should move away so as not to obstruct others. However, if he is the last person, he may recite sutras without offense. If he sees that the water has run out, he must not remain silent and leave things as they are, but must inform the person responsible for drawing water so that the jar may be filled.

If this cannot be done, he should at least personally pour in about one pitcher of water, enough for one person’s use. The procedure for washing the feet must be observed in this way. Whoever fails to do so transgresses the rules of proper conduct.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus washed their feet and put on their sandals while their feet were still wet. The color from the sandals stained their feet and soiled the Sangha’s bedding. The bhikkhus reported this matter to the Blessed One. The Buddha then ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

“Did you actually do this?”

“It is true, Blessed One.”

– From now on, when washing the feet, it must be done as follows: The sandals should be set upright, and one should wait until the feet are dry before putting them on. If many people are waiting, one should wipe away the water with the hands, dry the feet with a cloth, and only then put on the sandals. One must not tread with wet feet upon the Sangha’s dry, clean floor; the feet must first be dried before entering. If there is only one person at the foot-washing place, it is not necessary to wipe the feet, but one should wait until they are dry before putting on the sandals, and one must take care to avoid dust and dirt. If, because of urgency, one wishes to sit in meditation, recite sutras, or practice walking meditation, one may use a cloth to wipe away the dust and then proceed. The proper procedure for washing the feet must be observed in this way. Whoever does not observe it transgresses the rules of proper deportment.

PROCEDURE FOR USING WATER.

When the Buddha was dwelling in the city of Sravasti, the bhikkhus used the Sangha’s water to wash their feet, hands, faces, and bowls. After using it, they tied a cord around the mouth of the water-storage room, sealed it, and then entered the village to seek alms. Later, visiting bhikkhus arrived and, seeing this, became angry and reproached them, saying: “Why did you close and seal the water-storage room and then leave?”

The bhikkhus brought this matter before the Blessed One. The Buddha then taught: “From now on, during the spring months, water should be arranged as follows: Whether the jar is large or small, its mouth should be covered with something clean, and bricks, stones, or wood should be placed on top to hold the covering down. A dipper should be kept inside, and flowers such as patali, champaka, and sumana—(508c) flowers of such kinds—should be placed in the water to make it fragrant.

There are renowned waters, such as the Thu-nu water in the settlement of Pataliputra; the hot-spring water in Rajagriha; the water of the pond at the place where the Buddha practiced walking meditation in Varanasi; the water of the Ganges in the country of Champa; the Thach-mat water in the city of Sravasti; the Huyen-chu water in the country of Sa-ky; the Thach-mat water in the country of Sankasya; and the Jambuna water in the country of Mathura.

Waters of such kinds must not be used to wash the feet, hands, face, or bowls. If a sick person needs water, one full bowl should be given. If one wishes to pour water during a meal, one should first use clean water to wash the hands and rinse the cup, and only then pour the water.

The person receiving the water should keep the left hand clean when taking it. If the hand is dirty, it must be washed; alternatively, a leaf may be placed beneath the cup, or the dirt may be wiped clean with a leaf before taking it. When drinking, one must not touch the lips to the water cup, nor allow the rim of the cup to touch the forehead.

One should keep the lips upright while drinking. Moreover, one must not drink all the water, but should leave a little with which to rinse the mouth and then spit it out. The person pouring the water must carefully keep the water cup clean.

If one sees that a cup has been touched by the lips or forehead, it should be set aside, and grass should be used as a marker so that others will know that the cup is unclean. If it can be washed clean with water, this should be done. If water is poured for drinking outside the proper time, the person pouring it must first wash the hands and clean the cup before pouring.

Likewise, the person receiving the water must also wash the hands before receiving it. If the hands are not clean, one should place a leaf or a clean corner of the robe beneath the cup when receiving it, as stated above, up to rinsing the mouth and spitting out the water. If drinking water in the bathing room, one should place a leaf beneath the cup, hold the lips upright, and drink; the rest should be done as stated above.

If drinking water in a meditation hall whose floor is covered with a mat, a tray should be used to carry the water. If two persons are seated apart, one should hold the cup while the other pours the water; the rest should be done as stated above. The renowned waters listed above must not be used to wash the feet, hands, face, or bowls; neither may one drink part of such water and then pour away the remainder.

If water is needed while performing tasks concerning robes and bowls, one may borrow it temporarily and then return it. If water is freely available for use, one may use it as desired without offense. Water must be used in this manner.

Whoever does not do so transgresses the rules of proper deportment.

PROCEDURE FOR BATHING.

When the Buddha was dwelling in Jivaka’s Mango Grove in the city of Rajagriha, the young physician Jivaka went to the Buddha, bowed his head, paid homage at his feet, stood respectfully to one side, and addressed the Buddha: “Blessed One, I beseech the Blessed One to permit the bhikkhus to bathe in hot water, for bathing in hot water can dispel illnesses caused by cold and enable them to dwell at ease.”

The Buddha said: “Very well, I permit the bhikkhus to bathe in hot water.”

On another occasion, when the Buddha was dwelling in the city of Sravasti, after he had permitted the bhikkhus to bathe in hot water, the time for bathing arrived and the sound of the wooden gong was heard. The group of six bhikkhus immediately entered the bathing room ahead of the others, piled up firewood and lit the fire, closed the door, and stood waiting until they perspired. The (509a) bhikkhus outside called for them to open the door, but they refused and said: “Venerable ones, wait until the fire has been kindled.” They then used up all the firewood and water before opening the door and calling out: “Venerable ones, you may enter now.”

After the bhikkhus had entered, the group of six closed the door from outside. Oppressed by the heat, the bhikkhus called for them to open the door, but they replied: “Venerable ones, remain standing until you perspire, for this can cure scabies.” Then, while outside, they used up all the water in the jar, turned the jar upside down on the ground, and afterward opened the door, saying: “Venerable ones, you may come out now.”

When the bhikkhus came out, oppressed by the heat and searching for water, the group of six told them: “Venerable ones, use only a little water at a time, as the Blessed One has taught,” and so forth, up to: “Water, too, must be used sparingly.”

The bhikshus then reported the matter to the Blessed One. Thereupon, the Buddha taught: “The bathhouse should be constructed and bathing should be conducted as follows: The bathhouse should be made square or round, with a door and ventilation openings. The ventilation openings should be wide on the inside and narrow on the outside; one or two should be made to provide a passage for the smoke.

Inside the room, bricks or stones should be laid on the ground, and the stove placed upon them. The stove should be broad below and narrow above, raised about half a cubit above the ground, with a smoke vent; a pair of fire tongs should be placed beside it. If the stove is placed on the right, the door should be opened on the left.

If the stove is placed on the left, the door should be opened on the right. A short door latch should also be made so that the door may be opened and closed easily. In front, a changing room should be built, with clothes hooks on which to hang the robes.

When one wishes to bathe, one should first have the gardener sweep away the dust and cobwebs in the room, sprinkle the floor with water, and sweep it clean. Firewood and charcoal and a pot for heating water should first be brought inside; only then should the signal board be struck. Nor should the fire be lit so early that it has burned out before the board is struck.

Upon hearing the board being struck, one should determine whether it signals bathing for the entire Sangha, only for a particular group of disciples, or for a private room, and go as appropriate. If everyone is to bathe, they should go in succession. Upon arriving, each person should tie a sash around his robe as a marker and hang it on the clothes rack.

When entering, one must not walk in with both arms swinging freely, but should cover the front of the body with one hand while entering. As one person enters, another should leave. When a later person enters, the person already inside should make room.

One must not step across utensils or pass directly in front of elder bhikshus, but should enter slowly. If one’s preceptor or acharya is inside, one must not stand waiting outside and ask, ‘When will you come out?’ Instead, one should remove one’s robe, enter, and scrub their bodies for them. If one wishes to scrub another person, one should inform one’s preceptor or acharya; however, if one has already informed them beforehand, there is no offense.

If the fire is burning strongly, younger persons should be placed near the stove. If the fire is weak, older persons should be placed near it. Water must be used gradually, without splashing and soiling those nearby.

If a disciple is scrubbing one’s body, one must not raise both arms at once. One arm should first be scrubbed while the other hand covers the front of the body; only afterward should the second arm be scrubbed. After water has been poured into the bathing vat, the door should be closed, and one should sit until the body perspires.

When dispensing oil, one should measure it with a measuring cup or with the hand; bathing powder should likewise be measured. If a donor says, ‘Use as much as you please,’ one must still use the water judiciously. If the vat has been marked with the quantity allotted to each person, one should use only the prescribed amount and must not encroach upon another person’s share.

If it has been stipulated that each person must carry his own water for use, then those who have water may enter, while those without water may not. If a disciple says, ‘Preceptor, acharya, please go in; I will carry water for you,’ one must still use it judiciously. If an upasaka or the gardener says, ‘Venerable sir, please go in; I will draw water for you,’ one must nevertheless use it sparingly.

If the bathing place is near a pond, one may use water freely without offense. One must not bathe naked in an exposed place; however, if the water reaches the navel or the armpits, one may bathe without offense. One may also bathe while seated if the water reaches the navel.

Upon leaving the bathhouse, one should put on fresh robes, arrange them neatly, then carry the old ones back. After bathing, if one wishes to depart immediately, one must tell the gardener to put away the bathing vat. If a bhikshu who arrives later says, ‘Venerable elder, please go; I will put it away,’ then one may leave.

The last person to bathe must clean up and use something to extinguish the fire.

Bathing must be conducted in this manner. Whoever does not act accordingly transgresses the rules of proper conduct.

THE PROCEDURE FOR USING IMPLEMENTS

When the Buddha was dwelling in the city of Shravasti, the Blessed One at that time inspected the bhikshus’ lodgings once every five days. Seeing implements scattered here and there beneath the kitchen, although he knew the answer, the Buddha still asked the bhikshus, ‘Whose implements are these, left strewn about like this?’ Finally, the Buddha taught: ‘From now on, implements must not be left scattered about in this manner.

When the monastery steward or the monk on monthly duty sees implements left in disorder, he must tell the gardener or a shramanera to put them away. If the monastery steward or the monk on monthly duty fails to attend to them, whoever sees them must tell a lay attendant to put them away. If they are pots, pans, or cauldrons made of copper or tin, the lay attendant should be told to wash them clean, coat them with mud, and place them upside down on the kitchen floor.

Earthen pots, pans, and cauldrons should be treated in the same way. After they have been placed upside down on the ground, bricks or tiles should be set on top of them. Wooden tubs and dippers must also be washed clean and stored away.

Woven mats must be dried in the sun and then hung up for storage. Bamboo trays, winnowing baskets, sieves, and screens must also be hung up and stored so that termites and wood-boring insects do not gnaw them. Rice baskets and rice-serving spoons must likewise be washed clean and hung up for storage.

Sieves and water-straining bags must also be hung up so that insects do not bite and damage them. Pestles and mortars used for pounding medicine must not be thrown on the ground after use; they must be washed clean and returned to their proper places. One must not see that the kitchen or storeroom roof is leaking or damaged and fail to repair it.

If it is thatched with grass, it should be patched with grass; if it is plastered with earth, it should be replastered with earth. If it is cracked or broken, it must be repaired. It must also be swept and cleaned regularly.

If firewood is brought into the kitchen for burning, it must be stacked neatly in one place. The vat used for preparing dye and the basin used for dyeing articles must not be left lying about after use; they must be washed clean and returned to their proper places. (509c) After a wooden tub used for washing robes has been used, it must also be washed clean and returned to its proper place. A clothesline used for drying robes must not be left strewn on the ground after use, but must be coiled and returned to its proper place.

Axes, hammers, saws, chisels, mattocks, shovels, and wooden ladders—all these are implements belonging to the Sangha of the four directions. After use, they must be gathered up and returned to their proper places, so that those who later need them may readily take and use them without having to search laboriously. If someone needs to use them, they should be given to him.

If two persons request one at the same time, it should first be given to the senior. If the senior will use it for a long time while the younger will use it only briefly, it should first be given to the younger. If both will use it only briefly, it should first be given to the senior.

Implements must be used in this manner. Whoever does not act accordingly transgresses the rules of proper conduct.

THE PROCEDURE FOR USING ROBES

When the Buddha was dwelling in the city of Sravasti, many bhikkhus were sharing a single room. At that time, one bhikkhu took his robe from the rack and, in doing so, pulled down another person's robe, causing it to fall upon the ground. During the night, the other bhikkhus rose to relieve themselves and stepped upon that robe.

When its owner looked for it, he could not find it, but eventually discovered it on the ground. The bhikkhus then brought this matter before the Blessed One. The Buddha taught: "From now on, robes must be handled as follows: If many people share a single room, each person must fold his own robes and place a leaf inside as a marker.

If a robe is hung upon a rack, it must be secured with a belt. One must not wrap one's own robes in the robes of one's preceptor or acarya; instead, one must use one's own robes to wrap the robes of one's preceptor or acarya. If there is much dust in spring, one must use one's own robes to cover the robes of one's preceptor or acarya.

If the ground is damp in summer, one should place one's own robes beneath those of one's preceptor or acarya. One must not allow dust to accumulate in the room, but should frequently sprinkle it with water and wipe the floor. One must not use a robe as padding for the hands when carrying a spittoon, a vessel for urine or excrement, or footwear.

Nor may a robe be used to hold refuse or as a cleaning rag. If a robe becomes soiled, it should be washed and dyed again. One must regard one's robes as one's own flesh and skin.

The procedure for using robes must be observed in this manner. Whoever fails to observe it transgresses the rules of proper conduct.

Summary verse:

"Visiting and resident bhikkhus,

Washing feet and wiping feet;

Clean water and drinking water,

The warming room and bathing;

The kitchen and the robes—

Thus concludes the fourth section."

PROPER CONDUCT BETWEEN BHIKKHUS DWELLING IN THE WILDERNESS AND THOSE DWELLING IN VILLAGES

When the Buddha was dwelling in the city of Sravasti, bhikkhus dwelling in villages and bhikkhus dwelling in the wilderness took their meal together in one place. At that time, the wilderness-dwelling bhikkhus regularly arrived at the dining hall at the proper hour, but the village-dwelling bhikkhus suddenly struck the signal board early and ate before them. When the wilderness-dwelling bhikkhus arrived at the proper hour, they asked the village-dwelling bhikkhus:

– Has the signal board been struck yet?

– We have already finished eating.

The wilderness-dwelling bhikkhus (510a) then returned. The next day, they arrived early, took all the food, and carried it away. When the village-dwelling bhikkhus came seeking food, the attendants said: "The wilderness-dwelling bhikkhus have taken it all away."

The village-dwelling bhikkhus then asked the wilderness-dwelling bhikkhus: "Venerable ones, why did you come early and carry away all the food?"

The wilderness-dwelling bhikkhus replied: "Then why did you rise early, strike the signal board, and eat everything without waiting for us?"

The two parties quarreled and then went together to the Buddha, where they fully related the foregoing matter to the Blessed One. The Buddha taught: "From now on, wilderness-dwelling bhikkhus and village-dwelling bhikkhus must conduct themselves as follows: If wilderness-dwelling bhikkhus and village-dwelling bhikkhus take their meal together in one place, the village-dwelling bhikkhus must not rise early and strike the signal board to announce the meal before the meal, after the meal, or on the occasion of an invitation, but must wait for the wilderness-dwelling bhikkhus.

The wilderness-dwelling bhikkhus, for their part, must not say, 'I shall arrive at my leisure; they will have to wait for me,' but must arrive beforehand, ask someone to receive a portion on their behalf, or ask that a place be reserved for them. The village-dwelling bhikkhus should also ask whether the wilderness-dwelling bhikkhus have arrived. If someone has taken portions for them or reserved places for them, these should be pointed out.

If an upasaka invites the Sangha, the village-dwelling bhikkhus should tell the wilderness-dwelling bhikkhus: 'Venerable ones, please come early tomorrow. Such-and-such a person has extended an invitation for a meal before or after the regular meal; do not seek alms elsewhere.' Having heard this, the wilderness-dwelling bhikkhus should come early the following day. After arriving, if the food is not yet cooked, they should not sit and wait, but should pay homage at the stupa, recite sutras, or inquire about the Dharma.

The village-dwelling bhikkhus should first pour water into the pot and light the fire, but should wait until the wilderness-dwelling bhikkhus arrive before adding the rice. If the wilderness-dwelling bhikkhus cannot come because of danger from spirits, flood, fire, or bandits, then the rice may be added. Or, if the food is already cooked and the donor wishes to strike the signal board, he should be advised: 'Good sir, it is still early; please wait until the wilderness-dwelling bhikkhus arrive.' If the sun is nearing midday, the signal board should be struck.

The wilderness-dwelling bhikkhus should use the shadows of trees or walls as markers of time so that, knowing whether it is early or late, they may set out accordingly. If the wilderness-dwelling bhikkhus have not yet arrived in time, seats must be reserved for them. If the meal is prepared in the wilderness dwelling, the same procedure must also be followed.

Wilderness-dwelling bhikkhus must not disparage village-dwelling bhikkhus by saying: 'You must have sharp tongues and little savor, and that is why you live there.' Instead, they should praise them, saying: 'You dwell in the villages, teach the Dharma, and guide beings; for the sake of the Dharma, you shelter and protect us.'

Village-dwelling bhikkhus must likewise not disparage wilderness-dwelling bhikkhus by saying: 'Those who dwell in the wilderness cherish hopes for fame and gain. Deer and wild animals also dwell in the wilderness. From morning until evening, you wilderness-dwellers concern yourselves only with counting the years and months.' Instead, they should praise them, saying: 'You have gone far from the villages to dwell in the quiet wilderness, contemplating the noble work of the Path. It is truly a very difficult place in which to live (510b), yet you are able to dwell there and settle your minds.'

Both wilderness-dwelling bhikkhus and village-dwelling bhikkhus must act in this manner. Whoever fails to do so transgresses the rules of proper conduct.

PROPER CONDUCT BETWEEN VISITING AND RESIDENT BHIKKHUS

When the Buddha was dwelling in the city of Sravasti, some resident bhikkhus were quarreling among themselves when a visiting bhikkhu arrived, embraced their feet, and paid homage. Several days later, he returned and paid homage once again. A resident bhikkhu asked him:

– How many days have you been here?

– About four or five days.

– You have already been here that many days, so why did you not come to see me?

– I already came to see you and paid homage, but because the venerable one was preoccupied with quarreling, you did not see me.

– Why did you pay homage when you saw that I was quarreling?

– Then why were you so preoccupied with quarreling that you did not see me paying homage?

Then the two of them quarreled and together went before the Buddha. Finally, the Buddha taught: “From now on, you should pay homage and make inquiries as follows: When someone is engaged in a dispute or speaking, you must not pay homage to him, but should merely bow your head to show respect. When he has ceased disputing, you should pay homage.

When he is building a dwelling or plastering a wall, you should not pay homage. Likewise, you should not pay homage when he is engaged in such tasks as firing a bowl, washing robes, preparing dye to dye robes, mending robes, bathing, anointing his body with oil, washing his hands and feet, washing his face, washing his bowl, venerating a stupa, holding food in his mouth, applying medicine to his eyes, reading scriptures, reciting scriptures, copying scriptures, walking in meditation, descending from an upper story, ascending to an upper story, defecating, not wearing a robe, or wearing only short undergarments.

Nor should you pay homage when he is in darkness. You should not pay homage while he is teaching scripture. You should not pay homage while he is wearing shorts, putting on his robe, or walking hurriedly.

When paying homage, you must not cover your head, keep your right shoulder wrapped, or wear shoes or sandals. You must not pay homage at his knees, shins, or heels, but should take hold of his feet and pay homage. If there is a sore on his foot, you must take care not to touch it.

The person receiving homage must not remain silent like a mute goat, but should make inquiries. When making inquiries, he should not ask: ‘Where is there an abundance of delicious food and drink?’ Instead, he should ask: ‘Do you have little illness and little affliction, and are you dwelling at ease? Was your journey free from hardship?’

As for a visiting bhikkhu, he should ask: ‘Who is the senior elder of the Sangha? Who are the second and third elders?’ He should then pay homage at their feet.

A resident bhikkhu should ask: ‘How many years has the Venerable One been ordained?’ If the visiting bhikkhu is junior, he should offer him a seat and invite him to sit. If able, he should provide him with the earlier meal, the later meal, oil for anointing the feet, and a drink outside the proper time.

A visiting bhikkhu and a resident bhikkhu must conduct themselves in this manner. Anyone who does not do so transgresses the rules of proper deportment.

RULES FOR SPEAKING.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus addressed one another in the manner of worldly people, using such terms as father, mother, elder brother, and younger brother. The bhikkhus then brought this matter (510c) before the Blessed One. The Buddha asked the group of six bhikkhus:

“Did you indeed do this?”

“It is true, Blessed One!”

“From now on, when speaking, you should use forms of address as follows: When speaking to your father, you must not call him ‘sir,’ ‘father,’ or ‘old man,’ but should call him Bà-lộ-ê-đa. When speaking to your mother, you must not call her ‘mother’ or ‘madam,’ but should call her Bà-lộ-ê-đế. When speaking to an elder brother, you must not call him ‘elder brother,’ but should call him Bà-lộ-ê-đa.

When speaking to an elder sister, you must not call her ‘elder sister,’ but should call her Bà-lộ-ê-đế. When speaking to your preceptor, you must not call him Bạt-đàn-đế, but should call him Ưu-ba-thượng. When speaking to an acarya, your teacher, you must not call him Bạt-đàn-đế, but should call him Acarya.

If there are many acaryas, you should call him ‘Acarya So-and-so.’ When speaking to a junior, you may call him by name, call him Cự-đế, or address him by his years of ordination. When speaking to an elder, you should call him Bạt-đàn-đế, ‘One of Wisdom and Life,’ or ‘Acarya.’ When someone calls you, you must not respond curtly: ‘What are you saying?’ or ‘What is it?’ If your preceptor calls, you should answer: ‘Yes.’ If your acarya calls, you should answer: ‘Yes.’ If an elder calls, you should likewise answer: ‘Yes.’ If a younger person calls, you should ask: ‘Why did you call me?’ If a woman or a man calls, you should ask: ‘Why did you call me?’ When someone asks: ‘What is the name of your preceptor or acarya?’ you must not directly utter the name of your preceptor or acarya.

Instead, you should explain its meaning, saying that because of such-and-such causes and conditions, he is named So-and-so.

One must speak in this manner. Anyone who does not do so transgresses the rules of proper deportment.

RULES FOR ENTERING AN ASSEMBLY OF KSATRIYAS.

When the Buddha was dwelling in the city of Sravasti, an assembly of ksatriyas had gathered for deliberation. Nanda and Upananda went there and seated themselves in front of the assembly hall. Consequently, the ksatriyas reproached them, saying: “Today we have gathered for deliberation, but these sramanas are obstructing our discussion.”

The bhikkhus brought this matter before the Blessed One. The Buddha then taught: “From now on, when entering an assembly of ksatriyas, you must conduct yourselves as follows: You may go there only if there is a reason, and before going, you should clearly explain your reason for wishing to attend to the foremost person in that assembly. Only if they say that you may come should you go.

When going there, you must not carry a parasol, canopy, shoes, or sandals. Upon entering, you should remove these things and put them in one place. You must not ask: ‘Are you gentlemen happy?’ If they indicate a seat, you should sit there.

You must not disparage their methods of warfare and battle. If you see that they are skilled archers, you must not praise them, but should say: ‘The ksatriya lineage is a noble lineage. The Tathagata, the Worthy One, the Perfectly Enlightened One, is always born into one of these two families: a ksatriya family or a brahmin family.

There are two kinds of wheel: the wheel of Dharma and the wheel of sovereign authority. Those who have gone forth (511a) dwell securely through the protection of the wheel of sovereign authority.’ If there is any matter that needs to be discussed, you should depart as soon as you have finished speaking.

“The rules for entering an assembly of ksatriyas must be observed in this manner. Anyone who does not do so transgresses the rules of proper deportment.”

RULES FOR ENTERING AN ASSEMBLY OF BRAHMINS.

When the Buddha was dwelling in the city of Sravasti, an assembly of brahmins was gathered together. Nanda and Upananda went there and seated themselves in front. The brahmins reproached them, saying: “We have matters to discuss, but these sramanas have come and disrupted our business.” The Buddha then taught: “From now on, when entering an assembly of brahmins, you must conduct yourselves as follows: If there is a matter that requires you to go there, you should first explain your reason for wishing to attend to their leader.

Only if they consent should you go. When you are about to arrive, you should fold your parasol or canopy and remove your shoes or sandals; you must not wait until you see them before removing these things. Nor should you borrow a parasol, canopy, shoes, or sandals to take there.

You must not ask: ‘Are you gentlemen happy?’ You must neither praise nor disparage their temples to the gods. You must not disparage them in explicit terms by saying: ‘Because of their pride, those of the brahmin caste must be born among the six kinds of beings: as chickens, pigs, dogs, jackals, camels, or beings in hell.’ Instead, you should say: ‘The Tathagata, the Worthy One, the Perfectly Enlightened One, is always born into one of two families: either a ksatriya family or a brahmin family.’ If there is any matter to discuss, you should depart when you have finished speaking.

“The rules for entering an assembly of brahmins should be observed in this manner. Anyone who does not do so transgresses the rules of proper deportment.”

RULES FOR ENTERING AN ASSEMBLY OF HOUSEHOLDERS.

When the Buddha was dwelling in the city of Sravasti, the Buddha taught: “From now on, one should go among the householders only when there is a reason to do so. Once they have indicated a seat and one has sat down, one must not say: ‘You wash your hands and feet clean, sit in your shops, and cheat people by using light scales and short measures; you are even worse than thieves and robbers.’ Instead, one should say: ‘There are two kinds of wheels: the wheel of Dharma and the wheel of food.

Only when the wheel of food exists can the wheel of Dharma be set in motion. As the Blessed One said to the bhiksus: “Brahmins and householders provide robes, food, lodging, and medicines for treating illness, thereby conferring immense benefit. This is something very difficult to do.” Through your support, we are able to cultivate the holy life within the teaching of the Tathagata and cross beyond the stream of birth and death.

All this is due to your generosity and faith.’ If there is anything to discuss, one should finish speaking and then depart.

This is how one should conduct oneself when entering an assembly of householders. Whoever fails to do so transgresses the rules of proper conduct.

THE PROCEDURE FOR ENTERING AN ASSEMBLY OF FOLLOWERS OF OTHER PATHS

When the Buddha was dwelling in the city of Sravasti, the Buddha said: “When entering an assembly of followers of other paths, one should conduct oneself as follows: When they indicate a seat, one should sit down. One must neither praise nor criticize their views. Nor should one rebuke them directly, saying: ‘You hold wrong views, have no faith, and know no shame.’ Instead, one should praise them for what is true: ‘You have been able to leave the household life, free yourselves from fetters, cast aside the adornments of worldly life, dwell in secluded places, and contemplate deeply.

This is indeed something very difficult to do.’ One may praise all such things that are true, but one must not (511b) speak of their faults. If there is anything one wishes to discuss, one should finish speaking and then depart at once.

The procedure for entering an assembly of followers of other paths must be observed in this way. Whoever fails to do so transgresses the rules of proper conduct.

THE PROCEDURE FOR ENTERING THE ASSEMBLY

When the Buddha was dwelling in the city of Sravasti, the Buddha said: “From now on, the procedure for entering the assembly must be observed as follows: If one wishes to discuss a matter in the midst of the Sangha, one should reach a definite decision while still outside and must not wait until entering the Sangha to decide. If the matter is difficult, one should report it to one’s preceptor or acarya. If the matter does not require a decision by the Sangha, one should advise those concerned to bring it to an end.

If the matter must be submitted to the Sangha and the person raising it is trustworthy, it should be settled harmoniously, in accordance with the Dharma and the Vinaya. After obtaining permission from one’s preceptor or acarya, one should approach the senior elder of the Sangha and ask: ‘I have a matter I wish to speak about. Does the senior elder permit me?’ The senior elder should then consider what that person intends to say.

“When entering the assembly, one must not wear footwear, cover one’s head, or keep the right shoulder covered. One should remove one’s footwear, bare the right shoulder, and then enter.

The procedure for entering the assembly must be observed in this way. Whoever fails to do so transgresses the rules of proper conduct.

Summary verse:

“Aranyaka and village,

Bow at the feet and inquire of one another.

Forms of address and the ksatriya lineage,

Brahmins and householders.

Followers of other paths and the assembly of noble sages:

Thus concludes the fifth section.”

THE PROCEDURE FOR PUTTING ON THE INNER ROBE

When the Buddha was dwelling in the city of Sravasti, the group of six bhiksus took off the inner robes they wore in the monastery and went about naked looking for the inner robes they wore when entering the village. After returning from the village, they again took off the inner robes they wore when entering the village and went about naked looking for the inner robes they wore in the monastery. The bhiksus reported this matter to the Blessed One.

The Buddha then taught: “The procedure for putting on robes must be observed as follows: When one wishes to enter the village, one must not take off the inner robe worn in the monastery and then go about naked looking for the inner robe worn when entering the village. Nor, upon returning, may one take off the inner robe worn when entering the village and then go about naked looking for the inner robe worn in the monastery.

Rather, when one wishes to enter the village, one should first place the inner robe worn when entering the village close at hand. Nor should one first put on the robe for entering the village and then remove the inner robe worn in the monastery from underneath it. Instead, as one puts on one robe from one side, one should remove the other from the other side.

When leaving the village, one should likewise remove the inner robe worn when entering the village and put on the inner robe worn in the monastery. The procedure for putting on the inner robe must be observed in this way. Whoever fails to do so transgresses the rules of proper conduct.”

THE PROCEDURE FOR PUTTING ON ROBES

When the Buddha was dwelling in the city of Sravasti, the group of six bhiksus, wishing to enter the village, took off the robes they wore in the monastery and, clad only in an inner robe, went about looking for the robes they wore when entering the village. Upon leaving the village, they again took off the robes they wore when entering the village and, clad only in an inner robe, went about looking for the robes they wore in the monastery.

The bhiksus reported this matter (511c) to the Blessed One. Finally, the Buddha taught: “From now on, the procedure for putting on robes must be observed as follows: One must not take off the robes worn in the monastery and then, clad only in an inner robe, go about looking for the robes worn when entering the village. Instead, one should first place the robes worn when entering the village close at hand, take off the robes worn in the monastery, fold them neatly, return them to their proper place, and only then put on the robes for entering the village.

When returning from the village, one should likewise place the robes worn in the monastery close at hand, shake the dust from the robes worn when entering the village, return them to their proper place, and then put on the robes worn in the monastery.

The procedure for putting on robes must be observed in this way. Whoever fails to do so transgresses the rules of proper conduct.

THE PROCEDURE FOR WEARING ROBES WHEN ENTERING A VILLAGE

When the Buddha was dwelling in the city of Sravasti, Upananda entered a village dragging his robe along the ground, so that mud and dirt soiled it. The places where it was fastened tore, and the patched areas developed holes. He also pushed abruptly through narrow lanes, causing his disciples to complain: “We labor painfully to wash, dye, and mend the robe, yet our teacher neither cherishes nor takes care of it.”

The bhiksus reported this matter to the Blessed One. The Buddha then taught: “From now on, when entering a village, one must wear the robe as follows: One must not drag the robe through the village and thereby cause it to become torn or full of holes. In springtime, while still far from the village, one should fold the robe, place it over one’s shoulder, and proceed.

When approaching the village, if one comes upon a pond or marsh, one should wash one’s hands and feet, put on the robe, fasten it, and only then enter. If there is no water, one should use leaves or grass to wipe the dirt and dust from one’s feet, put on the robe, and only then enter. In wintertime, one should wear the robe while traveling.

If elephants, horses, or carts are moving swiftly, one should walk on the windward side, lest dust settle upon and soil the robe. If the robe catches on thorns and tears, one must not continue walking while dragging the torn robe. If the village lane is narrow, one must not push abruptly through it.

If one encounters a narrow doorway, one should turn sideways to pass through. If the doorway is low, one should bend down to pass through.

When wearing robes and entering a village, one must conduct oneself in this way. Whoever fails to do so transgresses the rules of proper conduct.

THE PROCEDURE FOR WEARING ROBES WHILE SEATED IN A HOUSEHOLDER’S HOME

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda sat down without spreading their sitting cloths. They also used their robes to wrap spoiled fruit and oily cakes, thereby soiling the robes. Their disciples therefore complained: “We labor painfully to wash, dye, and mend the robes, yet our teachers neither cherish nor take care of them.”

The bhiksus reported this matter to the Blessed One. The Buddha then taught: “From now on, when wearing robes and entering a householder’s home, one must conduct oneself as follows: If a bed or seat is soiled with dust and dirt and there is nothing spread over it, one must not sit down. If one sees an old acquaintance, one should ask that person to spread something over it. If they say: ‘This sramana is arrogant, looks down upon others, and is difficult to serve,’ one should personally wipe the seat clean, spread one’s sitting cloth, wash one’s hands, and only then sit down. One must not use the robe to wrap any kind of cakes, fruit, or wet flowers, nor use it to wipe one’s mouth.

While seated in a householder’s home, one must care for the robe in this way. Whoever fails to do so transgresses the rules of proper conduct.

(512b)

THE PROTOCOL FOR THE SENIOR AND JUNIOR SAMANAS.

When the Buddha was dwelling in the city of Sravasti, Upananda said to Nanda's accompanying disciple: “I wish to go with you into the village to seek alms. If I do anything there contrary to proper deportment, do not tell anyone else, for I am your paternal uncle.”

The disciple said: “Even if my father or grandfather did anything contrary to proper deportment, I would still have to report it.” The matter was explained in full as above, until the monk replied: “It is indeed so, Blessed One.”

The Buddha then taught: “From now on, the senior and junior samanas must conduct themselves as follows: If the senior samana obtains food, he should share it with the junior samana. If there is none, he should tell the junior samana to return and obtain food. The junior samana must not walk so far from the one ahead that they cannot see each other; nor should he walk so close as to tread upon his heels, but should remain a little more than an arm's length away.

If he sees an elephant, horse, or fierce ox ahead, he should say: ‘Venerable Preceptor, Acarya, there is a dangerous animal ahead; please move aside to a safe place.’ If the samana walking ahead is old and feeble, the junior should go in front to protect him. If someone ahead wishes to pay homage, he should say: ‘So-and-so is paying homage.’ If someone invites them to a meal, the junior samana must remember it so that, upon returning to the dwelling place, he may report: ‘Just now, the household of so-and-so invited us to a meal.’ If the senior samana is unable to give the benediction, he should ask someone capable of doing so to give it.

The person instructed to give the benediction must not say: ‘You sat down first, received water first, and ate first, yet you tell me to give the benediction.’

Such must be the protocol between the senior and junior samanas. Whoever does not act accordingly transgresses the rules of proper deportment.

THE PROTOCOL FOR ASKING SOMEONE TO OBTAIN FOOD.

When the Buddha was dwelling in the city of Sravasti, a bhiksu asked another to obtain food for him. After handing over his bowl, he went away. The bhiksu who went to obtain the food brought it back, but when he searched for the other monk, he did not know where he was. He therefore left the bowl in the meditation hall and departed. The following day, the bhiksu who had asked him to obtain food said:

– Return my bowl to me.

– I left the bowl in the meditation hall.

– Why did you abandon my bowl in an empty meditation hall?

– Then why did you ask me to obtain food and afterward go away?

The two quarreled and then went together to the Buddha, where they related the entire matter to the Blessed One. The Buddha taught: “From now on, when asking someone to obtain food or obtaining food for another, you must act as follows: You must not ask someone to obtain food and then go away; nor may you obtain food for someone, leave the bowl in an empty meditation hall, and depart. The person obtaining food should first say: ‘Elder, I am now going to obtain food for you. Do not go anywhere, but remain here prepared to wait for me.’

(512b) The person going to obtain food should pay attention to the time. If time is short, he should first deliver the food obtained for the other person. If it is still early, he should sit in order and receive the portions of food. When receiving them, he must not mix them together, but must keep each kind separate. After eating his own portion, he should bring the other portion back. If time is short, he must not eat in the refectory but should bring both portions of food back. On returning, he must observe the sun; when he sees that the proper time has come, he should take the food to the other person. If he will not arrive in time, he should eat in the refectory, lest both persons miss their meal.

The person who asks another to obtain food must not think: ‘I have found someone to obtain food for me,’ and then go away. He must first find tooth-cleaning sticks, fetch water, arrange the bed and seat, wash his hands, and then sit and wait. From time to time, he should observe the sun. When the proper time has arrived, he must carry a water vessel and go to receive his portion. If he meets the other person on the road, they should eat together. If it is still early, they should wait until the proper time and then eat. If food remains, it should be given to the person who went to obtain the food, not to someone else. If that person does not want it, it may then be given to another.

The procedure for obtaining food must be carried out in this manner. Whoever does not act accordingly transgresses the rules of proper deportment.

THE PROTOCOL FOR GOING ON ALMSROUND.

When the Buddha was dwelling in the city of Sravasti, the group of six bhiksus entered the city to seek alms. With heads lowered, they trudged past others and entered the houses of laypeople. People ridiculed them, saying: “These Sakyaputriya samanas are like young goats, pushing past and bumping into others!”

The bhiksus reported the matter to the Blessed One. The Buddha taught: “From now on, the protocol for seeking alms must be observed as follows: You must not behave like young goats, lowering your heads and pressing straight ahead. Nor should you stand so far away that the donor cannot see you; you should stand where you are readily visible.

You must not say: ‘Offer me food, and you will gain great merit,’ but should simply stand in silence. You must not look to the left and right, causing people to suspect that you are a criminal, but should restrain the six sense faculties and contemplate impermanence. Nor should you stand waiting too long.

If a woman of the household is pounding rice and has not yet seen you, you may wait for a short while. If she has seen you but continues pounding rice, you should leave. If you see a woman sewing, and she sees you but continues sewing, you should understand that she does not wish to make an offering and should leave.

If a woman sees you, enters the house, and then comes out empty-handed, you should leave. If the household is wealthy and valuables have been left scattered here and there, you should not depart immediately, but must point them out to the householders before leaving.

The protocol for going on almsround must be observed in this manner. Whoever does not act accordingly transgresses the rules of proper deportment.

THE PROTOCOL TO BE OBSERVED BY THE SAMANA FOLLOWING BEHIND ON ALMSROUND.

When the Buddha was dwelling in the city of Sravasti, Upananda and his accompanying disciple entered a village to seek alms. When the master came out of the village carrying food and looked for his disciple, he could not find him. Irritated, he said: “I brought food back, yet he abandoned me and went away!”

The bhiksus reported the matter to the Blessed One. The Buddha taught: “From now on, when seeking alms, the samana following behind must act as follows: (512c) While the senior samana is seeking alms, the junior must not stand too far away, nor should he stand too close and watch, causing the householder to think: ‘This monk does not know how to seek alms and merely hopes to receive another person's leftovers.’ Instead, he should stand at a suitable distance.

If he is invited to eat, he should eat. If he is not invited, he should go seek alms. Afterward, he may take the food to a well or pond and eat it there.

Having eaten, he may wash his bowl and depart without offense. They must wait for each other at mealtime in this manner. Whoever does not act accordingly transgresses the rules of proper deportment.”

Summary verse:

“Inner robe and village robe,

Entering villages, wearing the robe.

In householders' homes, guarding the robe,

Samanas ahead and behind.

Asking another to obtain food,

Obtaining it on another's behalf.

On almsround, they should wait for each other;

Thus concludes the sixth section.”

THE PROTOCOL FOR LIGHTING AND EXTINGUISHING LAMPS.

When the Buddha was dwelling in the city of Sravasti, the bhiksus entered the meditation hall in darkness and fell to the ground. The bhiksus reported the matter to the Blessed One. The Buddha taught: “From now on, I permit lamps to be lit.”

At that time, the group of six bhikkhus extinguished burning lamps by blowing on them with their mouths, fanning them with their hands, or fanning them with their robes; they then passed wind, disturbing the bhikkhus who were sitting in meditation. The bhikkhus brought this matter to the Blessed One. The Buddha then taught: “From now on, when lighting lamps, it must be done as follows: Beginning with the most junior and proceeding upward in order, firewood or cow dung for kindling a fire must be prepared and placed beneath the kitchen.

Lamps must not be lit abruptly; rather, the fire should be kept in one place, and the lamps lit gradually. When lighting lamps, first light the lamps before the relics and sacred images; after paying homage, extinguish them. Next, light the lamp in the latrine.

If it is time for sitting meditation, light the lamps in the meditation hall and announce: ‘May the venerable ones rejoice in and offer their aspirations for the lamps.’ Next, light the lamps at the place for walking meditation. Next, light the lamp at the foot of the stairs leading to the upper floor. If there is plenty of oil, the lamp in the latrine should be kept burning throughout the night.

If there is little oil, after a person has relieved himself, he should extinguish the lamp. After extinguishing the lamp in the latrine, next extinguish the lamps at the place for walking meditation; next, extinguish the lamp at the foot of the stairs leading to the upper floor; next, extinguish the lamps in the meditation hall. When extinguishing the lamps in the meditation hall, they must not be put out abruptly.

One must say: ‘I am about to extinguish the lamps; venerable ones, please spread out your blankets.’ Then, shielding the lamp with one hand, say: ‘The lamp is about to be extinguished; the lamp is about to be extinguished.’ When extinguishing it, one must not blow on it with the mouth, fan it with the hand, or fan it with a robe; instead, the burning tip of the wick must be cut off. At the end of the night, upon rising, first light the lamp in the latrine; next, light the lamps at the place for walking meditation; next, light the lamp at the foot of the stairs leading to the upper floor; next, light the lamps in the meditation hall.

When lighting the lamps in the meditation hall, one must not suddenly enter and light them at once, (513a) but must say: ‘Venerable ones, the lamp is about to be brought in; the lamp is about to be brought in,’ and afterward recite a verse. At the first light of dawn, when one wishes to extinguish the lamps, first extinguish the lamp at the foot of the stairs leading to the upper floor; next, extinguish the lamps along the walkway; next, extinguish the lamp in the latrine; next, extinguish the lamps in the meditation hall.”

The procedure for lighting and extinguishing lamps must be followed in this way. Whoever does not follow it transgresses the rules of proper conduct.

PROCEDURE FOR CARRYING THE MEDITATION STAFF WHILE MAKING THE ROUNDS.

When the Buddha was dwelling in the city of Sravasti, the bhikkhus sitting in meditation in the meditation hall became drowsy and fell asleep. The bhikkhus brought this matter to the Blessed One. The Buddha then taught: “From now on, while sitting in meditation, one should carry the meditation staff and make the rounds.”

When the group of six bhikkhus carried the meditation staff while making the rounds, upon seeing someone asleep, they jabbed the staff into that bhikkhu’s ribs, causing him to cry out in alarm: “You have killed me, Venerable!”

The bhikkhus brought this matter to the Blessed One. The Buddha then taught: “From now on, when carrying the meditation staff while making the rounds, it must be done as follows: First, make the meditation staff from bamboo or reed, about eight cubits long, and cover both ends securely. A junior monk should perform this duty.

While making the rounds, he must not cover his head or shoulders or wear shoes or sandals, but must leave his right shoulder bare. If he sees someone dozing, he must not abruptly awaken him or jab him in the side. He should stand beside him, set the meditation staff upright before him, and move it about three times.

If the sleeper does not awaken and the attendant is standing on his left, the staff should be set upright beside his right knee. If the attendant is standing on his right, the staff should be set upright beside his left knee. When the sleeper becomes aware of it, he must rise, take up the meditation staff, and make the rounds.

While walking, he likewise must not cover his head or his right shoulder, but should walk with his shoulder bare. If many people are asleep, he must not awaken all of them at once, like cattle rising together, but should awaken two or three at a time. A young monk should carry the meditation staff while making the rounds.

If he sees his preceptor or acarya asleep, he must also awaken him. Out of respect for the rule, the preceptor, upon awakening, must also take hold of the meditation staff; nevertheless, the disciple must not hand the staff over to his preceptor, but must continue making the rounds himself. The person making the rounds must not act with partiality, harbor anger, or seek the faults of others.

He must restrain the six sense faculties and contemplate with a one-pointed mind. If he sees someone asleep, he should hand the meditation staff to him. The person receiving the staff must not resent this, but should reflect: ‘He is now dispelling the darkness that obscures me, helping me, and benefiting me greatly.’ Having reflected thus, he should rise and make the rounds; if he sees anyone asleep, he should in turn hand the meditation staff to that person.

The procedure for carrying the meditation staff while making the rounds must be followed in this way. Whoever does not follow it transgresses the rules of proper conduct.

PROCEDURE FOR PASSING THE RING WHILE MAKING THE ROUNDS.

When the Buddha was dwelling in the city of Sravasti, a bhikkhu carrying the meditation staff while making the rounds had hands that trembled from the cold. The bhikkhus brought this matter to the Blessed One. The Buddha then taught: “From now on, a ring should be passed.”

When the group of six bhikkhus went about passing the ring, they threw it at the chests and faces of others, causing a bhikkhu to cry out in alarm: “You have killed me!”

The bhikkhus reported this matter to the Blessed One. The Buddha then taught: “From now on, the ring must be made and tossed as follows: The ring should be made from thread, wool, or silk. It must be neither too hard (513b) nor too soft.

As for the procedure for passing it, it should first be passed to the person in the center. If one sees someone asleep, one must not go directly to him and throw it at his head or face, but should toss it in front of him. Out of respect for the rule, that person must rise, pick up the ring, and then sit down again.

If one sees one’s preceptor or acarya asleep, one must not leave him undisturbed, but must also pass the ring to him. Out of respect for the rule, the preceptor must also rise. The disciple should then take his preceptor’s place in going about and tossing the ring, while the preceptor sits down again.

When passing the ring, one must not harbor resentment or seek the faults of others. Likewise, the person receiving the ring should reflect: ‘He is now dispelling the darkness that obscures me and benefiting me greatly.’”

The procedure for going about and tossing the ring must be followed in this way. Whoever does not follow it transgresses the rules of proper conduct.

PROCEDURE FOR REMOVING SHOES IN THE MEDITATION HALL.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus removed their shoes in front of the meditation hall, slapped the two soles together, and then carried them inside as though carrying dried fish, thereby disturbing the bhikkhus who were sitting in meditation. The bhikkhus brought this matter to the Blessed One. The Buddha then taught: “From now on, shoes must be removed in the meditation hall as follows: One must not slap the two shoes together in front of the meditation hall.

If the floor of the hall is covered with mats, one should remove the shoes and carry them inside. They must not be carried as though carrying dried fish; rather, the two soles should be folded together, covered with one’s robe, and then carried inside. Upon entering the hall, they must be placed on one’s right, beneath the sitting mat.

If the floor of the hall is not covered with mats, one should wear the shoes inside quietly, then remove them and sit down.

The procedure concerning shoes in the meditation hall must be followed in this way. Whoever does not follow it transgresses the rules of proper conduct.

PROCEDURE FOR USING A SITTING MAT IN THE MEDITATION HALL.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus shook out their sitting cloths noisily in the meditation hall, disturbing the other bhiksus. The bhiksus then reported this matter to the Blessed One. The Buddha taught: "From now on, when using a sitting cloth in the meditation hall, you must proceed as follows: You must not shake out the sitting cloth in the meditation hall. Instead, fold it in half, place it over your shoulder, and carry it. Upon reaching your place, unfold it, fold it properly, and sit down. When leaving, you must likewise fold it in half, place it over your shoulder, and carry it back. If you wish to return it to its former place, you must also fold it in half before putting it away. After returning, you should sit down gently.

The sitting cloth must be used in the meditation hall in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

PROCEDURE FOR COUGHING.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus coughed loudly in the meditation hall, disturbing the other bhiksus. The bhiksus then reported this matter to the Blessed One. The Buddha taught: "From now on, when you wish to cough in the meditation hall, you must proceed as follows: When you feel the need to cough, you must not carelessly cough in a loud voice, but should cover your mouth and cough gently. If the cough is too strong to restrain, you should go outside; (513c) after coughing outside, you may return. If it still persists and cannot be stopped, you should inform the monk in charge and then leave. Coughing must be handled in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

PROCEDURE FOR SNEEZING.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus inserted grass roots or threads into their noses, or put fine powder into their noses, causing themselves to sneeze repeatedly and disturbing the bhiksus seated in meditation. The bhiksus then reported this matter to the Blessed One. The Buddha taught: "From now on, when sneezing, you must proceed as follows: When in the meditation hall, you must not carelessly sneeze with a loud sound.

When you feel the need to sneeze, you should restrain it and close your nostrils with your hand. If you cannot hold it back, you should cover your nose with your hand and sniff, so that nasal discharge does not soil the person sitting beside you. When you are about to sneeze, you must not speak.

If you see a senior monk sneeze, you should say: 'I respectfully pay homage.' If you see a junior monk sneeze, you should remain silent.

Sneezing must be handled in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

PROCEDURE FOR YAWNING AND STRETCHING THE BODY.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus opened their mouths wide to yawn, spread their arms, and twisted their bodies to stretch their sinews and bones, making noises and disturbing the other bhiksus. The bhiksus then reported this matter to the Blessed One. The Buddha taught: "From now on, when stretching or yawning, you must proceed as follows: If, while seated in the meditation hall, you feel the need to yawn, you must not carelessly yawn loudly or stretch your body noisily, but must restrain yourself.

If you cannot restrain yourself, you must cover your mouth with your hand and yawn gently, without disturbing those seated beside you. When stretching the body, you should first raise one arm; only after that arm has been lowered should you raise the other.

Yawning and stretching the body must be done in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

PROCEDURE FOR SCRATCHING AN ITCH.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus, while seated in the meditation hall, scratched themselves with rustling noises, disturbing the other bhiksus. The bhiksus then reported this matter to the Blessed One. The Buddha taught: "From now on, when you wish to scratch, you must proceed as follows: You must not scratch with loud rustling sounds, nor use your fingernails or a wooden stick to scratch. If the itching is severe, you should rub it with the palm of your hand or scratch it with your fingertips.

An itch must be scratched in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

PROCEDURE FOR PASSING WIND.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus ate noodles and beans and drank large quantities of milk. They then divided themselves among the four corners of the meditation hall and took turns passing wind, producing loud and soft sounds. They then asked: "Venerable, was that sound not beautifully harmonious?" They also caught the wind they had passed in their hands, held it before another person's nose, and asked: "Venerable, is it fragrant?"

The bhiksus then reported this matter (514a) to the Blessed One. The Buddha taught: "From now on, when passing wind, you must proceed as follows: You must not eat foods that produce much gas in order to pass wind as a prank. If, while seated in the meditation hall, you feel the need to pass wind, you must restrain it.

If you cannot restrain it, you must turn toward the lower seats. If a senior monk is seated among the lower seats, you must instead turn toward the upper seats. When passing wind, you must not make a loud sound and disturb the person beside you.

If you are seated while eating and feel the need to pass wind, you must likewise turn toward the lower seats and not disturb the person beside you. If you are in the presence of your preceptor, acarya, or an elder bhiksu, you must go outside to pass wind, so that the foul odor does not reach them. If you are traveling on the road with merchants, you must not casually pass wind in front of them.

If the wind is being expelled and cannot be restrained, you must move to the side of the road, downwind, and pass wind there.

When wishing to pass wind, you must act in this manner. Whoever does not act in this manner transgresses the rules of proper conduct.

Summary verse:

"Lighting lamps and carrying meditation staffs,

Throwing rings and holding footwear.

Sitting cloths and coughing,

Sneezing, stretching, and yawning.

Scratching itches and passing wind—

Thus concludes the seventh section."

What is called proper conduct, and what is called improper conduct? Acting in accordance with the two Vinaya collections is called proper conduct; failing to act in accordance with the two Vinaya collections is called improper conduct. Proper conduct, the Saiksa rules, touching a woman without evil intent and unintentionally—all these dharmas fall within the category of Vinaya offenses requiring remorse.

Here ends the section on Proper Conduct.

THE MAHASANGHIKA VINAYA

End of the thirty-fifth fascicle.