摩訶僧祇律

EXPLANATION OF THE SIXTH MISCELLANEOUS RECITATION CHAPTER

THE MATTER OF THE KATHINA ROBE

When the Buddha was dwelling at Kausambi, in Ghosila’s Park, receiving offerings from devas and human beings, the consort of the king of Kausambi presented five hundred lengths of silk to the Blessed One. The Buddha then told Ananda:

– Take these lengths of silk and give them to the bhikkhus.

But the bhikkhus would not accept them, saying to Ananda:

– The Blessed One has not permitted us to keep surplus cloth. What use would this silk be? Moreover, it has not yet been washed and dyed, so it is all the more improper.

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

– From now on, I permit surplus cloth to be kept for ten days.

The bhikkhus then kept the cloth for the full ten days and brought it before the Buddha, saying:

– This cloth has now been kept for the full ten days, Blessed One!

The Buddha then instructed them:

– From now on, I permit the acceptance of the kathina robe. With regard to the kathina robe, there are the following matters: the proper time; the Sangha, a group, or an individual; the five benefits; new cloth; cloth not previously accepted; cloth relinquished from safekeeping and purification by cutting; purification by dyeing; purification by marking; and purification by the knife.

1- The proper time: The time for accepting the kathina robe is from the sixteenth day of the seventh month through the fifteenth day of the eighth month. This is called the proper time.

2- The Sangha: When the Sangha makes a kathina robe, it must not assign it to a group or to one individual. When a group makes a kathina robe, it must not assign it to one individual.

3- The five benefits: One is exempt from committing the following five offenses: eating apart from the Sangha; eating in several places; going somewhere before or after the meal without informing the Sangha; keeping cloth for an extended period; and sleeping apart from one’s robes. These are called the five benefits.

4- New: New cloth.

5- Not previously accepted: Cloth that has never been used for the three robes.

6- Cloth relinquished from safekeeping: Cloth that had been formally entrusted and subsequently relinquished may be used for the kathina robe. Likewise, a sanghati, an uttarasanga, an antaravasa, a robe for covering sores, a rain-bathing cloth, and pieces of cloth that have been sewn or embroidered but not yet used may all be used for the kathina robe.

7- Purification by cutting: Cutting off the fringes to make the cloth allowable.

8- Purification by dyeing: Dyeing the cloth to make it allowable.

9- Purification by marking: Placing a mark at a corner to make the cloth allowable. (452b)

10- Purification by the knife: Using a knife to make three cuts through three threads at a distance of about four finger-widths from the corner of the cloth. This is called purification by the knife.

If a donor offers the Sangha cloth from which to make a kathina robe, it must not be accepted in silence. The recipient should say:

– I now accept this cloth from which to make a kathina robe for the Sangha.

After accepting it, he should bring it into the midst of the Sangha, hold the cloth in his hands, stretch it out, raise it high, and say:

– Venerable Sangha, please listen! The Sangha has now received this cloth. If the Sangha’s time has come, may the Sangha accept this cloth from which to make a kathina robe. This is the motion.

Venerable Sangha, please listen! The Sangha has now received this cloth. The Sangha now accepts this cloth from which to make a kathina robe. Let those venerable ones who consent to accepting this cloth from which to make a kathina robe remain silent. Let anyone who does not consent speak. The Sangha has consented to accept this cloth from which to make a kathina robe. Since the Sangha is silent, I record the matter thus.

After it has been accepted, they should determine who in the Sangha is capable of making the kathina robe and perform a formal act appointing one, two, or three persons. The person conducting the formal act should say:

– Venerable Sangha, please listen. The Sangha has now received this cloth. If the Sangha’s time has come, the Sangha appoints Bhikkhu So-and-so, Bhikkhu So-and-so, and the others to make the kathina robe for the Sangha. This is the motion.

– Venerable Sangha, please listen. The Sangha has now received this cloth. The Sangha now appoints Bhikkhu So-and-so, Bhikkhu So-and-so, and the others to make the kathina robe for the Sangha. Let those venerable ones who consent to Bhikkhu So-and-so, Bhikkhu So-and-so, and the others making the kathina robe for the Sangha remain silent. Let anyone who does not consent speak.

The Sangha has consented to appoint Bhikkhu So-and-so and Bhikkhu So-and-so to make the kathina robe for the Sangha. Since the Sangha is silent, I record the matter thus.

One person should act as the leader among those appointed by the formal act. When receiving the cloth, he should say:

– May the Sangha accept this cloth from which the kathina robe is to be made.

(Say this three times.)

When washing it, he should say:

– May the Sangha accept the washing of this kathina robe.

When cutting, sewing, dyeing, or marking it for purification, whatever task is being performed, he should speak as above.

When the person using the knife makes the purification mark by bringing down the knife to cut the cloth four finger-widths from its corner, he should say:

– May the Sangha accept this kathina robe.

(Say this three times.)

When performing the other tasks, he must speak in the same way. If he performs the purification without saying these words, it is still called a kathina robe, but he commits a yue-pi-ni offense. If he says the words while performing each task but does not perform the purification, it is not called a kathina robe, and he commits a yue-pi-ni offense. If, while performing each task, he gives rise to the intention of making the cloth allowable, it is called a kathina robe, and there is no offense.

If the Sangha receives the robe at the proper time and its making is completed, everyone should assemble in harmony. The person conducting the formal act should take the robe, unfold it, raise it high, and say:

– Venerable Sangha, please listen. The Sangha has now received this robe, and its making has been completed. If the Sangha’s time has come, [425c] the Sangha now accepts this kathina robe. This is the motion.

Venerable Sangha, please listen. The Sangha has now received this robe, and its making has been completed. The Sangha now accepts this kathina robe. Let those venerable ones who consent to accepting this kathina robe remain silent. Let anyone who does not consent speak.

The Sangha has consented to accept the kathina robe. Since the Sangha is silent, I record the matter thus.

After accepting the robe, it should be folded, placed in a chest, and strewn with flowers. Then, beginning with the senior elder and proceeding downward in order, each should express sympathetic joy as follows:

– Venerable elder, please remember: The Sangha at this dwelling place has accepted the kathina robe. I, Bhikkhu So-and-so, rejoice in and accept it until the end of the four winter months. When the period at this dwelling place expires, I shall relinquish it.

(Say this three times.)

If the assembly is so large—ten thousand or twenty thousand persons—that gathering everyone is difficult, separate groups may accept the kathina robe. Nevertheless, everything must be done as it is for the full assembly, except that the term “group” is used instead. However, four or more persons may not perform it separately. If there is only one person, then when accepting it he should say:

– I now accept this cloth from which to make a kathina robe.

(Say this three times.)

When cutting it, he should say:

– I now accept this kathina robe.

When sewing, washing, dyeing, marking it for purification, or cutting it to make the purification mark, he should speak as above.

When its making has been completed, he should resolve in his mind and say aloud:

– I, Bhikkhu So-and-so, accept this kathina robe.

(Say this three times.)

With regard to accepting the kathina robe, there are the following cases: there is a case in which it is the time of making but not the time of acceptance; there is a case in which it is the time of acceptance but not the time of making; there is a case in which the time of making is also the time of acceptance; and there is a case in which it is neither the time of making nor the time of acceptance.

1. The time of making but not the time of acceptance: Here, taking it up in order to make it, rather than taking it up in order formally to accept and maintain it, is also called acceptance.

2. The time of acceptance but not the time of making: Taking it up in order formally to accept and maintain it, rather than taking it up in order to make it, is also called acceptance.

3. The time of making is also the time of acceptance: Taking it up in order to make it is also taking it up in order to accept it. This is called the time of making also being the time of acceptance.

4. Neither the time of making nor the time of acceptance: It is neither accepted immediately upon being taken up in order to be made, nor is it accepted at the time of acceptance.

When it is accepted, one should express sympathetic joy, saying:

– Venerable elder, please remember: The Sangha at this dwelling place has accepted the kathina robe. I, Bhikkhu So-and-so, rejoice in and accept it until the end of the four winter months. When the period at this dwelling place expires, I shall relinquish it.

Those are the matters concerning the Kathina robe.

WHAT DOES NOT CONSTITUTE A KATHINA ROBE

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the Venerable Sundarananda used loosely woven cloth to make a Kathina robe. The Buddha said:

– I do not permit loosely woven cloth to be used to make a Kathina robe.

At that time, the Venerable Ananda used kapok down to make a Kathina robe. There was also a bhikkhu who used a small piece of cloth to make one. Another bhikkhu used old cloth to make one. Another bhikkhu used a goatskin blanket to make one. [453a] Another bhikkhu used a blanket made of hair to make one. Another bhikkhu used a garment made of grass to make one. Another bhikkhu used a leather garment to make one. Another bhikkhu used a garment made of tree bark to make one. Another bhikkhu used a garment made of pieces of wood to make one. The Buddha said:

– None of the things just mentioned should be used. None of them is a robe, and none can be called a Kathina robe.

There are also the following cases in which it cannot be called a Kathina robe:

– It is made at an improper time.

– Its fringes have not been completely cut away.

– It has not been properly dyed.

– It has not been marked to make it allowable.

– It has not been made allowable with a knife.

In all such cases, it cannot be called a Kathina robe.

THE PROCEDURE FOR RELINQUISHING THE KATHINA ROBE

When the Buddha was dwelling in the city of Sravasti, as related in detail above, there was a bhikkhu who constantly changed robes, wearing one robe before the meal and another robe after the meal. The Buddha knew this but nevertheless asked:

– Whose are the robes that you constantly change?

– Blessed One, they are my robes.

– Why do you have so many?

– Because I have accepted the Kathina robe.

– Why do you retain the Kathina robe at all times? From now on, it must be relinquished. There are ten cases of relinquishment, as follows:

1- Relinquishment upon completion of the robe.

2- Relinquishment upon receiving the robe.

3- Relinquishment upon completion of the appointed time.

4- Relinquishment upon hearing.

5- Relinquishment upon giving away.

6- Relinquishment by renunciation.

7- Relinquishment through loss.

8- Relinquishment upon departure.

9- Relinquishment when the time has elapsed.

10- Final relinquishment.

1- Relinquishment upon completion of the robe: When accepting the Kathina robe, one thinks: “When I have finished sewing the robe, I shall relinquish the Kathina robe.” When the sewing of the robe is completed, it is thereby relinquished. This is called relinquishment upon completion of the robe.

2- Relinquishment upon receiving the robe: When accepting the robe, one thinks: “When I receive this robe, I shall relinquish the Kathina robe.” When the robe is received, it is thereby relinquished. This is called relinquishment upon receiving the robe.

3- Relinquishment upon completion of the appointed time: If one thinks: “At that time, I shall relinquish the Kathina robe,” then when that time arrives, it is thereby relinquished. This is called relinquishment upon completion of the appointed time.

4- Relinquishment upon hearing: If one thinks: “When I hear that my preceptor and acarya have relinquished the Kathina robe, I shall relinquish it,” and later hears the preceptor and acarya say, “Today the Sangha relinquishes the Kathina robe,” then at that moment it is thereby relinquished. This is called relinquishment upon hearing.

5- Relinquishment upon giving away: If one thinks: “When I have given this robe to someone else, I shall relinquish the Kathina robe,” and later gives away one’s robe, it is thereby relinquished. This is called relinquishment upon giving away.

6- Relinquishment by renunciation: If, during the period after accepting the Kathina robe, one suddenly says one day, “I now relinquish the Kathina robe,” then upon uttering those words, it is thereby relinquished. This is called relinquishment by renunciation.

7- Relinquishment through loss: If one thinks: “When this robe is damaged or lost and no longer exists, I shall relinquish the Kathina robe,” and later that robe is damaged or lost, it is thereby relinquished. This is called relinquishment through loss.

8- Relinquishment upon departure: If one thinks: “When I leave this place, I shall relinquish the Kathina robe,” then upon departing, it is thereby relinquished. This is called relinquishment upon departure.

9- Relinquishment when the time has elapsed: [453b] If one does not relinquish it by the fifteenth day of the twelfth month, then on the sixteenth day it is automatically relinquished, but one commits a Vinaya transgression. This is called relinquishment when the time has elapsed.

10- Final relinquishment: On the fifteenth day of the twelfth month, it must be relinquished. One person should proclaim in the midst of the Sangha as follows:

– May the venerable Sangha listen. Today the Sangha relinquishes the Kathina robe. (This is said three times.)

This is called final relinquishment.

The above are the ten cases of relinquishing the Kathina robe.

MATTERS CONCERNING ROBE REGULATIONS

There are the following cases:

– Before the rains retreat has ended; after the rains retreat has ended; during the rains retreat; from fear of losing one’s life; from fear of losing the holy life; an out-of-season robe; a robe received in season; an incident that occurred at Kausambi.

1- Before the rains retreat has ended.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, the group of six bhikkhus, before completing their rains retreat in a village, went to a donor’s house and said:

– Elder, offer me a rains-retreat robe.

– Venerable sir, now is not the proper time. Wait until the rains retreat has ended and the crops have been harvested, when the people joyfully recollect your kindness and arouse the resolve to give. Only then will they be able to make offerings.

– Elder, do you not know that this life is inherently impermanent? There may be calamities caused by kings and officials, disasters of flood or fire, or robbery. Then I shall lose the benefit, and you will also lose the merit.

– Venerable sir, you point out impermanence to me but fail to see it in yourself. Do you urgently desire the rains-retreat gifts so that you may take them elsewhere, or are you intending to abandon the holy life, that you are in such haste? How strange and extraordinary—so full of greed and never satisfied!

Having said this, he became displeased and departed. The bhikkhus then reported the entire matter to the Blessed One. The Buddha asked the group of six bhikkhus:

– Did you actually do this?

– Yes, Blessed One, it is true.

– Bhikkhus, why did you request offerings of rains-retreat robes before the rains retreat had ended? From now on, I do not permit anyone to request offerings of rains-retreat robes before the rains retreat has ended. Whoever does so commits a Vinaya transgression.

This is called the case before the rains retreat has ended.

2- After the rains retreat has ended.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, after the bhikkhus at the Jetavana Monastery had completed the rains retreat, they divided the rains-retreat robes. At that time, the group of six bhikkhus, having completed the rains retreat elsewhere, came into the midst of the Sangha at Jetavana and said: “Venerable elders, the Blessed One has prescribed that after completing the rains retreat, one is entitled to a share of the rains-retreat robes. We too have completed the rains retreat and therefore ought to receive rains-retreat robes. Please allot us shares of the rains-retreat robes.”

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

– Those who have observed the rains retreat elsewhere are naturally not entitled to a share of the rains-retreat robes here. Wherever one observes the rains retreat, one receives one’s share there.

This is the case after the rains retreat has ended.

3- During the rains retreat.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, on the day the rains retreat began, [453c] the group of six bhikkhus took possession of lodgings and placed their leather sandals, dyeing implements, and various other articles inside the rooms. Then they said:

– Venerable elders, we shall observe the rains retreat here. Do not be displeased with us. We know that you usually do not like us.

Then they hired people to receive their shares of the rains-retreat robes and went elsewhere to observe the rains retreat.

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

– Wherever one observes the rains retreat, one receives one’s share of robes there.

4- From fear of losing one’s life.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, there was a severe famine at Vaisali, and obtaining almsfood was difficult. The bhikkhus therefore went to the city of Sravasti. They arrived just as the bhikkhus at the Jetavana Monastery had completed the rains retreat and were dividing the robes. The bhikkhus from Vaisali then joined them. The bhikkhus at Jetavana asked:

– Venerable elders, the Blessed One has prescribed that wherever one observes the rains retreat, one receives one’s share of robes there. Where did you observe the rains retreat?

– Venerable elders, we came here out of fear of losing our lives. Had we not come here, we feared that we would starve to death.

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

– If they have come out of fear of losing their lives, they should be given shares of the robes.

This is called the case of fear for one’s life.

5—Fear of losing the holy life.

At that time, in the city of Rajagriha, the son of a non-Buddhist renunciant had gone forth. When his parents wished to come and take him home, other people said:

– Sramanas attach great importance to the rains retreat. During the rains retreat they certainly must not be disturbed. Take him home then.

Because his elder sister had profound faith in the Buddha’s Dharma, she said to her younger brother:

– Our parents wish to take you home, so quickly leave for another place.

The younger brother then went to the city of Sravasti. He arrived just as the bhiksus at the Jetavana Monastery had completed the rains retreat and were distributing robes. That bhiksu then joined the assembly. The bhiksus at Jetavana asked:

– Venerable sir! The Blessed One has prescribed that one who observes the rains retreat in a certain place may receive a share of the robes there. Only one who comes from another place out of fear for his life may receive a share. What is your situation?

– My parents wished to take me home. If I had not come here, I would have lost the holy life.

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

– If one comes out of fear of losing the holy life, one should be given a share of the robes.

This is called fear of losing the holy life.

6—Out-of-season robes.

When the Buddha was residing in the city of Sravasti, the account is as given above. At that time, a bhiksu who had been traveling through the countryside arrived with a cart full of robes. Although the Buddha knew, he nevertheless asked:

– Bhiksu! Whose robes are these?

– Blessed One! These robes are mine.

– Are these in-season robes or out-of-season robes?

– Blessed One! These are out-of-season robes.

– Have they been formally assigned in trust?

– No, Blessed One.

– All these robes should be given to the Sangha.

This is called out-of-season robes.

7—In-season robes.

When the Buddha was residing in the city of Sravasti, the account is as given above. At that time, a bhiksu who had been traveling through the countryside arrived with a cart full of robes. Although the Buddha knew, he nevertheless asked:

– Bhiksu! Whose robes are those?

– (454a) Blessed One! Those robes are mine.

– Are these in-season robes or out-of-season robes?

– These are in-season robes.

– There are too many robes here. Give half of them to the Sangha.

This is called in-season robes.

8—The incident at Kausambi.

When the Buddha was residing in the city of Sravasti, the account is as given above. At that time, the army of Kosala seized the village of Kausambi and then returned to the city of Sravasti. A bhiksu from the Jetavana Monastery in Sravasti went to that village to claim the robes offered for the rains retreat. The bhiksus of Kausambi, who had previously observed the rains retreat in that village, said:

– Venerable sir! I previously depended upon this village while observing the rains retreat, so I should have the right to claim them first.

The two then quarreled and went together to the Buddha, where they reported the matter to the Blessed One in full. The Buddha taught:

– Whoever observed the rains retreat there has the right to make the claim first; only afterward may another person do so. If two people make the claim together, they should divide the goods equally. If a bhiksu who observed the rains retreat there has not yet made his claim and another person makes the claim first, that person commits a vinaya-transgression offense.

Furthermore, at that time, two disciples who traveled together with the Venerable Kalpina renounced the precepts because of a grievance, but they did not violate the holy life. Later, they again received full ordination. When the bhiksus at Jetavana completed the rains retreat and distributed the robes, they did not give these two a share. The two said:

– Venerable sirs! Because of a grievance, we renounced the precepts, but we did not violate the holy life, and afterward we again received full ordination. Therefore, we should be given a share.

They then went together and reported the matter to the Buddha. The Buddha taught:

– If anyone renounces the precepts because of a grievance but does not violate the holy life, and afterward again receives full ordination, that person should be given an equal share. However, there are five cases in which a share should not be given. They are: being suspended; abandoning the monastic life; dying; breaking the rains retreat; and departing without leaving instructions.

1—Being suspended: One holds one of the three wrong views, denigrates the scriptures, holds false or extreme views, and, despite being admonished, does not relinquish the offense; a Sangha-karman is then performed to suspend that person. This is called being suspended.

2—Abandoning the monastic life: One who renounces the precepts should not be given a share. However, if that person relies upon the power of a king, a minister, or a band of robbers and says:

– If the sramanas do not give me a share, I will cause trouble.

Although such a person does not deserve a share, it should nevertheless be given. This is called a person who has abandoned the monastic life.

3—Dying: A person who has died naturally does not receive a share. However, if the rains-retreat robes have already been gathered but not yet distributed, and someone who is about to die instructs that his share be given to a certain person, then after his death it should be given to that person. This is called dying, or impermanence.

4—Breaking the rains retreat: A bhiksu who has observed neither the earlier rains retreat nor the later rains retreat naturally does not receive a share. However, if he relies upon the power of a king, a minister, or a band of robbers and says, “If you do not give me a share, I will cause trouble,” then although such a person does not deserve a share, it should nevertheless be given. This is called breaking the rains retreat.

5—Departing without leaving instructions: One who departs without instructing anyone to receive his share of the robes on his behalf should not be given a share. When the goods are distributed, the distributor should ask, “Who will receive the share for so-and-so?” If someone offers to receive it, he should be asked, “When that person departed, did he instruct you to receive it?” If he replies, “He did not instruct me,” (454b) one should say, “Do not concern yourself with this matter.” If he says, “He did instruct me,” one should assess that person’s character.

If he is trustworthy, the share should be handed over. If he is not trustworthy, one should say, “Do not concern yourself with this matter.” If the two have previously been of one accord and have regularly received shares for each other, the share should be handed over.

These are called the five cases.

GOODS BELONGING TO THE SANGHA PRESENT.

When the Buddha was residing in the city of Sravasti, the account is as given above. At that time, after completing the rains retreat, a bhiksu returned to visit his native place. On the occasion of this bhiksu’s visit, his relatives arranged an extensive offering of robes and other requisites. The members of the Sangha who had previously observed the rains retreat in that village thought that the offering had been made because they had observed the rains retreat there, and therefore did not give that bhiksu a share. His relatives asked him:

– Did you receive a share of the robes?

– I did not.

– We arranged this offering on your account. Why did you not receive a share?

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

– The donors arranged this offering on account of this bhiksu, so he should be given a share.

The Buddha then continued:

– There are five forms of words used when making such offerings: “These robes are offered to the Sangha that observed the rains retreat”; “This money for purchasing robes is offered to the Sangha that observed the rains retreat”; “These goods are offered to the Sangha that observed the rains retreat”; “This money for purchasing requisites is offered to the Sangha that observed the rains retreat”; and “This is offered to those who observed the rains retreat at this residence.”

These are called the five forms of words used in making offerings.

If a donor household wishes the offering to be shared with other bhiksus, it should be distributed equally in accordance with the donors’ intention.

There are also four kinds of goods that, according to the donors’ words, belong to the Sangha present. This occurs when they say:

– I offer robes; money for purchasing robes; goods; or money for purchasing requisites.

These are called the four kinds of goods belonging to the Sangha present.

There are also ten kinds of things that, when received, must belong to the Sangha present. They are:

1—Medicine to be used at the proper time.

2—Medicine to be used at night.

3—Medicine to be used for seven days.

4—Medicine to be used for life.

5—The possessions of a deceased bhiksu.

6—Goods donated to a residence.

7—Goods offered on the occasions of great assemblies.

8—Out-of-season robes.

9—Miscellaneous goods.

10—Invitations to meals.

1- Medicines for use at the proper time: the meal before noon, the meal after noon, and the a-ba-na meal may be received and used by the Sangha present. These are called medicines (foods) for use at the proper time.

2- Medicines for use at night: These comprise the fourteen kinds of beverages mentioned previously. These are called medicines for use at night.

3- Medicines for use within seven days: Curd, oil, honey, rock sugar, fresh milk, and fat, as previously explained in detail. These are called medicines for use within seven days.

4- Medicines for lifelong use: Haritaki, bibhitaka, and amalaka, as explained in detail under the second precept. These are called medicines for lifelong use.

5- The possessions of a deceased bhikkhu: When a bhikkhu dies, his robes, bowl, and miscellaneous possessions belong to the Sangha present. These are called the possessions of a deceased bhikkhu.

6- Offerings made to a dwelling place: If a donor builds quarters for the Sangha or a monastery, then holds a great assembly and offers that dwelling place and other articles, the Sangha present is entitled to receive them. These are called offerings made to a dwelling place.

7- Articles received on the occasion of a great assembly: At great assemblies such as those commemorating the Buddha’s birth, the Buddha’s attainment of enlightenment, the Turning of the Dharma Wheel, Ananda, Rahula, or the great assembly held once every five years, the Sangha (454c) present is entitled to receive the articles offered on those occasions.

8- Robes offered outside the proper season: If there is no kathina robe, the period is eleven months; if there is a kathina robe, it is seven months. The Sangha present is entitled to use offerings made during that period. These are called robes offered outside the proper season.

9- Miscellaneous articles: Bowls, bowl stands, belts, knives, iron cases, leather shoes, oil bottles, leather bags, cups, and sprinkling vessels—such miscellaneous offerings may be received by the Sangha present. These are called miscellaneous articles.

10- Invitations to a meal: A donor invites members of the Sangha in their proper order to the donor’s home and offers them a meal. This is called an invitation to a meal.

The foregoing are the ten circumstances in which the Sangha present is entitled to receive and use offerings.

Furthermore, while the Buddha was dwelling in Rajagriha, the bhikkhus made robes without cutting off the fringes of the cloth, as explained in detail concerning the three kinds of disfiguring colors under the Pacittiya rule above.

Furthermore, while the Buddha was dwelling in Sravasti, as related fully above, a bhikkhu approached the Buddha, bowed his head at the Buddha’s feet, and said:

– Blessed One! Please permit me to wear a single robe, so that I may have few desires and few encumbrances.

The Buddha said to him:

– By keeping the three robes and the alms bowl, you already have few desires and few encumbrances.

Another bhikkhu said:

– Please permit me to wear two robes.

Another bhikkhu said:

– Please permit me to use a blanket made of goat hair.

Another bhikkhu said:

– Please permit me to use a blanket made of human hair.

Another bhikkhu said:

– Please permit me to use a blanket made of horse-tail hair.

Another bhikkhu said:

– Please permit me to wear garments made of grass.

Another bhikkhu said:

– Please permit me to wear garments made of tree bark.

Another bhikkhu said:

– Please permit me to wear garments made of hide.

The Buddha taught:

– None of the garments mentioned above may be worn.

Another bhikkhu said:

– Please permit me to live naked, with few desires and few encumbrances.

The Buddha taught:

– Bhikkhu! That is the practice of non-Buddhist ascetics. Merely keeping the three robes and the alms bowl means having few desires and few encumbrances.

Furthermore, while the Buddha was dwelling in Sravasti, as related fully above, the bhikkhus wore robes of splendid colors. People criticized them, saying:

– Why do the Sakyan ascetics wear splendidly colored robes no different from those of laypeople?

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

– I do not permit robes of splendid colors to be worn. Splendid colors are those dyed with khau-khu, those dyed with ka-di-gia, cau-bi-la, lac-xoa, lo-da-la, phi-uat-kim, crimson, blue, white, or floral patterns. None of these splendid colors may be used. Robes should be dyed only with roots, leaves, flowers, or tree bark; at the very least, they should be dyed with water from a whetstone.

Furthermore, while the Buddha was dwelling in Rajagriha, he was walking in meditation before the stone cave of the god Sakra when he saw that the boundaries of the rice fields in Magadha were clearly marked and arranged in well-proportioned divisions. Seeing this, the Buddha said to the bhikkhus:

– The prescribed robes of all past Buddhas, Tathagatas, Arhats, Perfectly Enlightened Ones, were made in this manner. (455a) From now on, robes should be made according to this pattern.

Furthermore, at that time the Venerable Mahakasyapa was making a sanghati robe. The Blessed One personally held it, the Venerable Ananda cut it, one bhikkhu stitched it together, another made the short seams, another made the long seams, another stitched the borders, and another fastened the buttons.

Furthermore, a bhikkhu made a robe and then drew leaves upon it. The Buddha taught:

– I do not permit leaves to be drawn upon robes.

Another bhikkhu made a robe with many layers. The Buddha taught:

– I do not permit robes to be made with many layers; the excess layers must be cut away.

Another bhikkhu made a robe by joining its two ends together. The Buddha taught:

– I do not permit the two ends to be sewn together. Instead, the separate panels should be joined. The widest panel should be four fingerbreadths across, and the narrowest should be the width of a large grain of rice.

Another bhikkhu sewed all the pleats facing toward one side. The Buddha taught:

– I do not permit this. The pleats must be divided so that they face toward both sides.

Another bhikkhu made a robe whose field-pattern sections were all of equal length. The Buddha taught:

– I do not permit this. A five-panel robe should have alternating long and short sections. Robes of seven through thirteen panels should be made with two long sections followed by one short section. A fifteen-panel robe should be made with three long sections followed by one short section.

Another bhikkhu made a robe and then sewed its cloth edges firmly to the robe. The Buddha taught:

– I do not permit this. The back of the robe should be left open and unobstructed; it should be fashioned like a horse’s teeth. (?)

The upper and lower edges of a bhikkhu’s robe became torn. The Buddha taught:

– A border should be sewn along the edges of the robe.

A bhikkhu made a robe of four colors. The Buddha taught:

– I do not permit this. Only one color should be used.

A bhikkhu obtained a robe of brilliant color and wished to wash it so as to disfigure its color. The Buddha knew this but nevertheless asked:

– Bhikkhu! What are you intending to do?

– Blessed One! Because the Blessed One has established a rule forbidding robes of brilliant colors to be worn, I wish to wash this robe so as to disfigure its color.

– There is no need to wash it. I permit you to dye it with other colors so as to disfigure its original color.

There are seven kinds of robes:

1- A kham-ba-la robe.

2- A kiep-boi robe.

3- A so-ma robe.

4- A cau-xa-da robe.

5- A xa-na robe.

6- A ma robe.

7- A khu-mau-de robe.

This is called the regulation concerning robes.

Summary verse:

“Uposatha and karmavacana,

Sending consent and declaring purity.

The rains retreat and the Invitation Ceremony,

Receiving the kathina robe,

Matters not concerning the kathina robe,

Relinquishing the kathina robe,

After the rains retreat, robes are offered—

Thus concludes the fourth chapter.”

THE MATTER OF A SICK BHIKKHU.

While the Buddha was dwelling in Sravasti, as related fully above, the Buddha told Ananda:

– Bring the door key here. The Tathagata wishes to inspect the Sangha’s quarters.

Ananda replied:

– Excellent, Blessed One.

He then took the door key and followed behind the Blessed One. The Blessed One came to a dilapidated room and saw a sick bhikkhu lying in his own urine and feces, unable to rise. The Buddha asked:

– Bhikkhu! How is your strength? Is your pain increasing or diminishing?

– Blessed One! The pain only increases (455b) and does not diminish.

– Were you able to eat today?

– No, Blessed One!

– Were you able to eat yesterday?

– No, Blessed One!

– Were you able to eat the day before yesterday?

– No, Blessed One! I have now gone without food for seven days.

– Is there food that you are unable to eat, or have you not eaten because there is no food?

– There is no food, Blessed One!

“Is your preceptor here?”

“No, Blessed One!”

“Is there a fellow disciple of the same preceptor?”

“No, Blessed One!”

“Is there an instructing teacher?”

“No, Blessed One!”

“Is there a fellow disciple of the same instructing teacher?”

“No, Blessed One!”

“Are there no bhikkhus in the neighboring room?”

“Blessed One! Because I stink, they disliked it and moved elsewhere. Therefore I suffer greatly in solitude, Blessed One! I am utterly alone, Well-Gone One.”

“Do not grieve. I shall be your companion. Bhikkhu, bring me your robe; I shall wash it for you.”

At that time, Ananda said to the Buddha:

“Leave it, Blessed One! Let me wash the sick bhikkhu’s robe.”

“You wash the robe, and I shall pour the water for you.”

Ananda then took the robe out and washed it while the Blessed One poured the water. When it had been washed, he took it away and spread it in the sun to dry. Afterward, Ananda carried the sick bhikkhu to an open place, cleaned away the excrement and filth, took the bed, pillows, and other unclean things outside, sprinkled water throughout the room, swept it clean, wiped the floor with a cloth, washed the bed and mattress, repaired the rope bed, and returned it to its former place. He bathed the sick bhikkhu and then carried him back and laid him upon the bed.

At that time, the Blessed One placed his soft, golden-hued hand, adorned with immeasurable merit, upon the bhikkhu’s forehead and asked:

“Has your pain increased or diminished?”

“Through the Blessed One’s kindness in placing his hand upon my forehead, all my suffering and anguish have completely ceased.”

The Blessed One then taught the Dharma to the sick bhikkhu in accordance with his capacities, causing him to give rise to a joyful mind. The Blessed One continued teaching the Dharma until the bhikkhu attained the pure Dharma-eye. After the bhikkhu had recovered, the Blessed One went to where the bhikkhus were assembled in great numbers, spread out his sitting cloth, and sat down. He then recounted the entire incident to the bhikkhus and asked who had occupied the neighboring room. One bhikkhu replied:

“It was I, Blessed One!”

The Buddha then said to that bhikkhu:

“When your companions in the holy life fall ill, if you do not care for one another, who will care for you? Each of you comes from a different clan and a different household. Out of faith, you have left home, gone forth into homelessness, and all share the single clan of the Sakyan ascetics.

You practice the holy life together. If you do not care for one another, who will care for you? Bhikkhu, it is just as the rivers Ganges, Yamuna, Sala, and Mahi, upon flowing into the great ocean, lose their former names and merge into a single taste called the great ocean.

You are likewise. Each of you has relinquished his former clan, and all now share the single clan of the Sakyan ascetics. If you do not care for one another, who will care for you?

It is just as members of the kshatriya, brahmin, vaishya, and shudra castes, each belonging to a different clan, are all called seafaring merchants when they enter (455c) the great ocean. So it is with you, bhikkhus. Each of you comes from a different clan and a different household.

Out of faith, you have left home, gone forth into homelessness, and all share the single clan of the Sakyan ascetics. If you do not care for one another, who will care for you?

“If a bhikkhu falls ill, his preceptor must care for him. If he has no preceptor, a fellow disciple of the same preceptor must care for him. Whoever fails to care for him commits a Viet-ti-ni offense.

If he has an instructing teacher, that teacher must care for him. If he has no instructing teacher, a fellow disciple of the same instructing teacher must care for him. Whoever fails to care for him commits a Viet-ti-ni offense.

If he has a roommate, the roommate must care for him. If he has no roommate, the person in the neighboring room must care for him. Whoever fails to care for him commits a Viet-ti-ni offense.

If there is also no one in the neighboring room, the Sangha must appoint someone to care for him. As many attendants as the sick person requires must be appointed. If he is not cared for, the entire Sangha commits a Viet-ti-ni offense.

“Bhikkhus! Return and care for the bhikkhu in the room neighboring yours.”

The Buddha then magically manifested a sick novice not far from himself and said:

“You must also care for that sick novice. This is how I punish you by making you perform meritorious deeds.”

On another occasion, while the Buddha was dwelling in the city of Shravasti, the account is to be given in full as above. At that time, two bhikkhus from the southern region were traveling together to visit the Blessed One. When they had gone halfway, one bhikkhu fell ill. The other waited for two or three days and then said to the sick bhikkhu:

“I wish to go on ahead to visit the Blessed One. When you recover, you may follow afterward.”

“Venerable sir! Wait until I recover, and then we shall go together.”

“Venerable sir! I have not seen the Blessed One for a long time. My longing is like thirst, and I can wait no longer. When you recover, you may follow afterward.”

That bhikkhu then went to the Blessed One, bowed his head at the Buddha’s feet, and stood respectfully to one side. Although the Buddha already knew, he nevertheless asked:

“From where have you come?”

The bhikkhu then related the entire incident to the Blessed One. The Buddha rebuked him:

“Bhikkhu! That was an evil deed. If a bhikkhu’s heart is filled with heedlessness, if he is indolent and not diligent, unable to restrain his faculties and rushing after the six sensual desires, then even though he may be near me, he does not see me, nor do I see him. Conversely, if a bhikkhu restrains his faculties, his mind is not heedless, and he attends diligently to the Path, then even though he may be far from me, he sees me, and I also see him. Why is this? Because he accords with the Dharma-body of the Tathagata, destroys evil deeds, abandons sensual desire, and cultivates tranquility. Bhikkhu! Having gone forth together to practice the holy life, if you do not care for one another, who will care for you? Return and look after that sick bhikkhu.”

On another occasion, while the Buddha was dwelling in the city of Shravasti, the account is to be given in full as above. At that time, two bhikkhus from the country of Bat La Chan became companions and traveled together to visit the Blessed One. When they reached Bee Village, one bhikkhu fell ill. The other waited for two or three days and then said to the sick bhikkhu:

“I wish to go first to visit the Blessed One. (456a) When you recover, you may come afterward.”

“Venerable sir! Wait until I recover, and then we shall go together.”

“Venerable sir! I have not seen the Blessed One for a long time. My longing is like thirst, and I can wait no longer.”

“If you are determined to go, then please convey a message on my behalf to the layman Chat De Loi.”

The bhikkhu then went to the layman and said:

“Elder! The two of us have come from afar, wishing to visit the Buddha, but now one of us has fallen ill and must remain here temporarily. Elder, please help care for him. I wish to go on ahead to pay my respects to the Blessed One.”

“Venerable sir! You should remain and care for one another. When he has recovered, you can go together.”

“Layman! That is not possible. I have not seen the Buddha for a long time and yearn for him like one who thirsts for water.”

“Even if you go there, the Blessed One will tell you to return. You will only have labored and exhausted yourself in vain.”

Nevertheless, the bhikkhu was determined to go. He went to the Buddha, bowed his head at the Buddha’s feet, and stood respectfully to one side. Although the Buddha already knew, he nevertheless asked:

“From where have you come?”

The bhikkhu then related the entire incident to the Blessed One. The Buddha rebuked him:

“Bhikkhu! That was an evil deed. You all come from different clans, yet out of faith you have left home, gone forth into homelessness, and now belong together to the Sakyan clan. When you fall ill, if you do not care for one another, who will care for you? Return and care for that sick bhikkhu.”

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related in detail above, a bhikkhu came from the north wishing to visit the Blessed One. But when he heard that a bhikkhu was ill along the road, he thought, “The Blessed One has laid down a rule that whenever one encounters a sick person, one must care for him. If I meet that person, I will not be able to leave him behind.” Having thought thus, he turned back and took another road to the Blessed One. He bowed his head at the Buddha’s feet and stood to one side. Although the Buddha knew what had happened, he nevertheless asked:

“Where have you come from?”

“Blessed One, I have come from the north.”

“By which road did you come?”

“I came by such-and-such a road.”

“For what reason did you forsake the main road and take a circuitous route?”

The bhikkhu then related the foregoing matter in full to the Blessed One. The Buddha immediately reproached him:

“Bhikkhu! This is an evil deed. … (and so forth, up to): Go back and care for the sick bhikkhu.”

METHOD FOR CARING FOR A SICK BHIKKHU

If a bhikkhu is traveling with merchants and, upon reaching a wilderness, falls ill, his fellow bhikkhus must not abandon him. They must take him along, help carry his robes and bowl, remain near him to assist him, and not go far away. If he is unable to walk, they should approach the merchants and hire them to transport him, saying:

“Good sir! This renunciant has fallen ill and cannot keep pace with your company. Please transport him for me so that he may escape this danger.”

If they agree, that is good. But if they say, “Venerable sir, my cart is already heavily laden,” one should say:

“Good sir! I will reimburse you for the grain and fodder.”

If they agree, he should not be seated on a cart drawn by a cow and carrying horse fodder and the like, but should be seated on a cart drawn by an ox and carrying various goods. (456b) If his illness is so severe that he can no longer distinguish anything, there is no offense in riding in such a cart. If it is impossible to obtain a cart, one should leave behind someone capable of tending the sick person, or one, two, or three persons, and say:

“Please care for the sick person while I enter the village to find a vehicle and return for him.”

At the same time, sufficient provisions must be left so that those remaining behind do not suffer want. If everyone refuses, saying, “Who could sacrifice his own life in this wilderness?” and no one is willing to remain, they still must not simply abandon the sick person. They should build a shelter, spread grass for bedding, kindle a fire, obtain firewood and water for him, and leave medicine permitted at the proper time, medicine permitted at night, seven-day medicine, and lifetime medicine.

Then they should say to the sick person, “Elder, remain here at ease. I shall go to the village ahead and find a vehicle to return for you.” Upon entering the village, they must not circumambulate the stupa or pay respects to their preceptor or acarya, but should immediately say to the bhikkhus in the village:

“There is a sick bhikkhu in the wilderness. Let us go together and bring him here.”

If they ask, “Where is he?” one should reply, “At such-and-such a place.”

If they say, “There are many tigers and wolves there. They have probably devoured him completely and left nothing behind!” even after hearing this, one must not remain there but must return to look. If one sees crows from afar, one must not turn back but must proceed to that place. If the bhikkhu has died, one should pay homage to his remains. If he is still alive, one should bring him into the village and say to the resident bhikkhus:

“Elder! This bhikkhu fell ill at that place, and I have cared for him. Now that I have brought him here, please look after him.”

If a bhikkhu refuses to look after him, he commits a Vinaya-transgression. If there are no bhikkhus, one should say to an upasaka:

“Good sir! There is a sick bhikkhu in that wilderness. Please lend me a cart so that I may go and bring him here.”

If the donor asks, “Where is he?” and so forth, one should proceed as above, eventually bringing the bhikkhu to the donor’s house and placing him in a private, secluded room. If many people are present, one should ask two or three persons experienced in nursing the sick to help care for him.

If the sick person says, “I need many people here for companionship,” then everyone should remain there to comfort and encourage him. If the sick person asks for an earlier meal, a later meal, medicine permitted at the proper time, medicine permitted at night, seven-day medicine, or lifetime medicine, these should be provided without allowing him to lack anything. If a visiting bhikkhu arrives, one must not immediately say, “Elder! Please look after this sick bhikkhu,” but should first say, “It is good that you have come, Elder!”

Then one should help carry his robes and bowl, prepare a bed and seat, and provide water for washing his feet and oil for anointing them. If he arrives at the proper time, one should provide an earlier meal and a later meal. If he arrives at an improper time, one should provide fruit juice permitted outside the proper time. After he has rested, one should say:

“Elder! I have cared for this sick bhikkhu for a long time. It is now your turn to look after him. If the sick person passes away, offerings should be made to his relics.”

If bhikkhus and bhikkhunis are traveling with a caravan and a bhikkhuni falls ill, the bhikkhus must not abandon her. They should tell the sisters traveling together to assist one another, just as explained above in the case of a bhikkhu, except that the bhikkhus must not lift or support her bodily. If she needs massage or (456c) oil applied to her body, a woman should be hired to do it. If she passes away and leaves robes and a bowl, these should be used to compensate the person who performs the cremation. If she has no robes or bowl, they may depart. If laypeople criticize them, saying, “Why did you leave the corpse behind and depart?” then, if they are able to regard that body as though it were merely earth, they should carry it to a distant place.

At that time, the Venerable Upali addressed the Buddha:

“Blessed One! If a bhikkhu of great virtue falls ill, how should he be cared for?”

The Buddha said to Upali:

“If a bhikkhu of great virtue falls ill, he must not be placed in a cramped, small, or unsightly room, nor should he be placed near a passageway. He should be placed in a spacious and well-ventilated room. His accompanying disciples and dependent disciples should constantly attend upon him on both sides, sweep the room, spread gravel, wipe the floor clean, burn various kinds of incense to dispel foul odors, and arrange the bed and seats neatly.

“If bhikkhus come to visit the sick person, they should be served an earlier meal and a later meal.

“If they come at an improper time, they should be offered beverages permitted outside the proper time.

“If they ask any questions, the sick person should answer. If the sick person is too weak, his attendant should answer on his behalf.

“If an upasaka comes to inquire after him, one should say:

“‘It is good that you have come, good sir!’

“Then one should invite him to sit and explain:

“‘You gain very great merit, for the Blessed One has said:

“‘“To visit a sick bhikkhu who observes the precepts is no different from visiting me.”’

“If someone makes an offering, one should pronounce an aspiration of blessing and then accept it.

“If the sick person needs to urinate or defecate and asks to go urgently, he must not be made to wait, but should be taken immediately.

“If the sick person cannot go outside, three chamber pots should be used for urine and excrement: one should be given to the sick person, one should be carried outside, and one should be washed clean, anointed with oil, and placed in the sun to dry, so that they may be used in rotation. At the same time, one person should guard the door so that no one enters suddenly, while another remains near the sick person and, at appropriate times, teaches the Dharma to comfort him. Thus, Upali, a bhikkhu of great virtue who is ill should be cared for in this manner.”

The Venerable Upali then again asked the Blessed One:

“How should a bhikkhu of lesser virtue be cared for when he is ill?”

The Buddha said to Upali:

– When a bhikshu of little merit falls ill, he should not be placed in a spacious, well-ventilated room, lest foul odors spread outside; nor should he be placed in a secluded, enclosed place, lest no one know when he dies. He should be placed among the community. If the sick monk has a preceptor, an acarya, a fellow disciple, or a dependent disciple, these persons should care for him. If he has none, the Sangha should appoint one, two, or three persons to tend him. If, apart from his robes and bowl, the sick monk has money with which to purchase medicine, it should be used to buy medicine for him. If he has none, the Sangha should provide the money. If the Sangha has none, but the sick monk possesses valuable robes and a bowl, they should be sold to purchase whatever he needs. If the sick monk is attached to his possessions, the matter should be announced to the Sangha:

– Venerable Sangha, such-and-such bhikshu is ill, but he does not understand impermanence and, being attached to his robes and bowl, will not permit them to be exchanged for other necessities.

After announcing it to the Sangha, he should be gently persuaded with kind words until he understands clearly; only then should his robes and bowl be exchanged. If even these are unavailable, one should go and beg for whatever he needs. If nothing can be obtained by begging, the finest food belonging to the Sangha (457a) should be given to him. If even that is unavailable, the attendant should take two bowls into the village to seek alms and then give the better bowl of food to the sick monk. Upali, this is the proper way to care for an ill bhikshu of little merit.

If a sick person possesses the following five qualities, he is very difficult to care for. They are:

1- He cannot take medicine suitable for his illness or eat food suitable for his illness.

2- He does not heed the advice of his attendant.

3- He does not know whether his illness is worsening or improving.

4- He cannot endure the pain.

5- He is lazy and without wisdom.

These are called the five qualities of a sick person that make it difficult for an attendant to care for him.

If a sick person possesses the following five qualities, he is easy to care for. They are:

1- He can take medicine suitable for his illness and eat food suitable for his illness.

2- He follows the advice of his attendant.

3- When asked, he knows whether his illness is worsening or improving.

4- He can endure the pain.

5- He is diligent and possesses wisdom.

These are called the five qualities of a sick person that make it easy for an attendant to care for him.

If someone possesses the following five qualities, he is incapable of tending the sick. They are:

1- He is easily disgusted and cannot empty vessels containing feces and urine, spittoons, and so forth.

2- He cannot obtain medicine suitable for the illness or food suitable for the illness on behalf of the patient.

3- He cannot regularly teach the Dharma to the patient in accordance with the circumstances.

4- He harbors expectations of gain.

5- He begrudges his own labor.

These are called the five qualities that make one incapable of tending the sick.

One who has perfected the following five qualities is capable of caring for the sick. They are:

1- He is not easily disgusted and can empty vessels containing feces and urine, spittoons, and so forth.

2- He can obtain medicine suitable for the illness and appropriate food for the sick person.

3- He can regularly teach the Dharma to the patient in accordance with the circumstances.

4- He harbors no expectations of gain.

5- He does not begrudge his own labor.

These are called the five qualities of one capable of tending the sick.

If a patient possesses the following nine qualities, then although his lifespan has not yet been exhausted, he will surely die suddenly. They are:

1- Knowing that certain foods are harmful, he nevertheless craves and eats them.

2- He lives without moderation.

3- He eats again before the food in his stomach has been digested.

4- Before his food has been digested, he induces vomiting by putting a finger down his throat.

5- When his food has been digested and he needs to defecate, he forcibly restrains himself.

6- He eats food unsuitable for his illness.

7- He eats food suitable for his illness, but without moderation.

8- He is lazy.

9- He lacks wisdom.

Possessing these nine qualities is said to lead inevitably to sudden death.

Furthermore, if someone possesses the following nine qualities, he will not die suddenly. They are:

1- Knowing that certain food is unbeneficial, he eats little of it.

2- He knows how to live in moderation.

3- He eats again only after the food in his stomach has been fully digested.

4- He does not forcibly induce vomiting.

5- He does not forcibly retain what should be discharged.

6- He does not eat food unsuitable for his illness.

7- He eats food suitable for his illness and does so in moderation.

8- He is not lazy.

9- He possesses wisdom.

One who possesses these nine qualities is said not to die suddenly.

The Buddha said to Upali:

– There are three kinds of sick persons. They are:

1- There is a kind of sick person who receives medicine suitable for his illness, food suitable for his illness, and proper care from an attendant, yet dies.

2- There is a kind of sick person who does not receive medicine suitable for his illness or food suitable for his illness, but receives proper care from an attendant and survives.

3- There is a sick person who receives medicine suitable for his illness, food suitable for his illness, and proper care from an attendant; his illness will certainly abate, and he will not die from it.

Upali, among sick bhikshus, some die because they have no attendant who cares for them properly (457b), while others survive because they receive proper care from an attendant. Therefore, one must care for the sick skillfully so that patients may dwell in comfort and security; this is indeed the giving of life. Thus, caring for the sick produces very great merit, and all Buddhas rejoice in it. This is called the proper way to care for the sick.

THE MATTER OF MEDICINE.

While the Buddha was traveling through the country of Kosala, Venerable Sariputra suffered an epileptic seizure. The bhikshus then went and reported the matter fully to the Blessed One. The Buddha asked:

– Bhikshus, what medicine is needed?

– Blessed One, haritaki is needed.

– From now on, I permit sick bhikshus to take haritaki.

The Buddha then said to the bhikshus:

– When I return to the city of Sravasti, remind me of this, and I shall establish regulations concerning medicine for the disciples.

When the Buddha returned to the city of Sravasti, the bhikshus said to him:

– Blessed One, please establish regulations concerning medicine for the disciples. Now is the proper time.

– Bhikshus, from now on, I permit sick bhikshus to take medicine. Medicines include the following kinds: roots allowable at the proper time and roots allowable outside the proper time. The same applies to stalks, bark, leaves, fruits, and drinks.

– Roots allowable at the proper time: radish roots, onion bulbs, khan-xoa roots, a-lam-phu roots, water-yam tubers, ma-dau-la roots, and lotus roots. Because these are eaten together with food, they are called roots allowable at the proper time.

– Roots allowable outside the proper time: ba-tra tree roots, wild-betel roots, willow roots, khadira roots, and to-kien-xa roots. Because such roots are not eaten together with food, they are called roots allowable outside the proper time. The same applies to the other kinds of stalks, bark, leaves, flowers, and fruits.

– Drinks: These include drinks allowable at the proper time and drinks allowable outside the proper time.

– Drinks allowable at the proper time: all kinds of rice water, rice-flour water, milk, curds, and clear water. These are called drinks allowable at the proper time.

– Drinks allowable outside the proper time: water in which any kind of bean, any of the five grains, or any kind of unhusked grain has been soaked without the tips of the grains splitting open, as well as ghee, oil, honey, and rock sugar. These are called drinks allowable outside the proper time.

If a bhikshu is ill and the physician says, “If he is given food, he will live; if he is not given food, he will die,” then a pot should be washed thoroughly seven times. A handful of unhusked grain should be carefully cleaned, placed in a bag, and securely tied. It should then be put into the pot and boiled without allowing the tips of the grains to split open, after which the liquid should be given to the sick monk to drink.

All kinds of earth are likewise divided into those allowable at the proper time and those allowable outside the proper time. Apart from the eight kinds of ash, the other kinds of ash are likewise divided into those allowable at the proper time and those allowable outside the proper time. This is called the matter of medicine.

THE MUTUAL RESPONSIBILITIES OF TEACHERS AND DISCIPLES.

When the Buddha was dwelling in the city of Sravasti, as related in detail above, there was at that time a bhikshu of one rains-retreat seniority who was traveling with a disciple who had not yet completed a rains retreat. On each shoulder he carried a bag of robes, on his head he bore another bag, in his left hand he held his bowl and leather sandals, and in his right hand he carried a water vessel and a leather oil bag. Together they came to the Buddha and bowed their heads in homage. The bag of robes on the teacher’s head fell onto the Buddha’s knees. The Buddha pushed it aside and, although he knew, still asked:

– Whose belongings are these?

– (457c) Venerable Blessed One! They belong to the disciple traveling with me.

– How many rains retreats have you completed?

– One rains retreat, Venerable Blessed One!

– How many has your disciple completed?

– He has not yet completed a rains retreat.

– You have completed only one rains retreat, yet you are already maintaining a disciple who has not completed any. This is like one feeble person trying to rescue another feeble person.

The Buddha then addressed the bhikshus:

– It is impossible for one who has not subdued himself to wish to subdue others. It is impossible for one who has not disciplined himself to wish to discipline others. It is impossible for one who has not yet delivered himself to wish to deliver others. It is impossible for one who has not yet attained liberation to wish to liberate others.

Bhikshus! Only after one has subdued oneself can one subdue others; that is possible. Only after one has disciplined oneself can one discipline others; that is possible. Only after one has delivered oneself can one deliver others; that is possible. Only after one has attained liberation can one liberate others; that is possible. Bhikshus! From this day forward, I do not permit a bhikshu with fewer than ten rains retreats to admit another into the monastic life and confer full ordination upon him.

After the Buddha had established the rule forbidding bhikshus with fewer than ten rains retreats from admitting others into the monastic life and conferring full ordination upon them, Nanda and Upananda, having completed ten rains retreats, admitted people into the monastic life and conferred full ordination upon them but did not instruct them. They were like wild cattle and wild goats, living heedlessly without discipline, knowing no restraint, lacking purity, deficient in proper deportment, not knowing how to attend upon their preceptor or acarya, not knowing how to obey senior bhikshus, not knowing the proper conduct for entering villages, not knowing the proper conduct in wilderness places, not knowing the proper conduct for entering the Sangha assembly,

and not knowing how to wear their robes and carry their bowls.

The bhikshus then reported this matter in full to the Blessed One. The Buddha taught:

– From this day forward, I permit only one who fulfills the following ten conditions to admit another into the monastic life and confer full ordination upon him. These ten conditions are:

1- He observes the precepts.

2- He is learned in the Abhidharma.

3- He is learned in the Vinaya.

4- He is trained in morality.

5- He is trained in concentration.

6- He is trained in wisdom.

7- He is able to absolve offenses and have others absolve offenses.

8- He is able to care for the sick and arrange for others to care for the sick.

9- When his disciple encounters adversity, he is able to rescue him or arrange for someone else to rescue him.

10- He has completed ten rains retreats.

These are called the ten conditions under which I permit one to admit another into the monastic life and confer full ordination upon him. At minimum, one who has completed ten rains retreats and knows both divisions of the Vinaya is also permitted to serve as a teacher.

Furthermore, when the Buddha was dwelling in the city of Sravasti, as related in detail above, a bhikshu passed away. His two co-resident disciples sat together beneath a tree in sorrow and grief because they missed him, like merchants who had lost their goods. The Buddha knew this but still asked the bhikshus:

– Who are those bhikshus?

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

– From this day forward, I permit you to request a dependence teacher and to revere him as you would a preceptor. The dependence teacher should be requested by baring the right shoulder, kneeling, holding his feet with one’s hands, and saying:

“May the Preceptor (Venerable One) have compassion on me. I, so-and-so, now request the Preceptor (458a) to be my dependence teacher. May the Preceptor serve as my dependence teacher. Relying upon the Preceptor, I shall dwell.” (This should be repeated a second and a third time.)

Furthermore, there was a bhikshu who had completed only one rains retreat yet accepted the dependence of a bhikshu who had not completed any, and so on, up to a bhikshu of nine rains retreats accepting the dependence of a bhikshu of eight rains retreats. The bhikshus then reported this matter in full to the Blessed One. The Buddha taught:

– From this day forward, I do not permit anyone with fewer than ten rains retreats to accept another under his dependence.

Then the group of six bhikshus, having completed ten rains retreats, accepted others under their dependence but did not instruct them, causing them to become like wild cattle and wild goats, even to the point of not knowing the proper way to wear their robes and carry their bowls. The bhikshus then reported this matter in full to the Blessed One. The Buddha taught:

– From this day forward, I permit only one who fulfills the following ten conditions to accept another under his dependence. These are: observing the precepts, and so forth, through having completed ten rains retreats. These are called the ten conditions for accepting another under one’s dependence. At minimum, one who has completed ten rains retreats and knows both divisions of the Vinaya may also accept another. When one wishes to request a dependence teacher, one must not hastily approach and immediately make the request. One should first determine whether the person fulfills the following five conditions, and only then make the request. They are:

1- He possesses loving-kindness.

2- He is respectful.

3- He knows personal shame.

4- He knows moral dread before others.

5- He dwells in ease.

These are called the five conditions of one who should be requested to serve as a dependence teacher.

There are also four kinds of acarya. What are the four? They are:

1- The dependence acarya.

2- The acarya who teaches the Dharma.

3- The acarya who teaches the Vinaya precepts.

4- The acarya who teaches one while dwelling in seclusion.

There are also four other kinds of acarya, as follows:

1- There is an acarya whom one should leave without first informing him.

2- There is an acarya whom one should inform before departing.

3- There is an acarya whom one must follow throughout one’s life, even if dwelling there is difficult.

4- There is an acarya with whom one can dwell in ease and whom one should never leave throughout one’s life, even if driven away.

1- The teacher whom one may leave without informing him: There are teachers under whose dependence one has neither robes nor food, receives no medicine when ill, and who are also unable to teach the unsurpassed fruit of the renunciant attained by one who has gone forth and practices the holy life. One should leave such a teacher without first informing him.

2- The teacher whom one should inform before leaving: There are teachers under whose dependence one has robes and food and receives medicine when ill, but who are unable to teach the unsurpassed fruit of the renunciant attained by one who has gone forth and practices the holy life. One should inform such a teacher before leaving.

3- The teacher with whom one remains despite hardship: There are teachers under whose dependence one has neither robes nor food and receives no medicine when ill, but who are skilled in teaching the unsurpassed fruit of the renunciant attained through going forth and practicing the holy life. Even if one must live in hardship with such a teacher throughout one’s life, one should not leave him.

4- The teacher near whom one dwells in ease: There are teachers under whose dependence one is provided with robes and food, receives medicine when ill, and who are able to teach the unsurpassed fruit of the renunciant attained by one who has gone forth and practices the holy life. One should never leave such a teacher throughout one’s life, even if driven away.

These are called the four kinds of acarya.

There are also four further kinds of teacher, as follows:

One who teaches proper conduct; one who provides a refuge for oneself; and one who subdues greed, hatred, and delusion. Among these, the teacher who can skillfully teach the Dharma to his disciples so that they may eradicate greed, hatred, and delusion (458b) is regarded as the supreme and most excellent kind of teacher. It is just as cream is obtained from milk, curds from cream, and ghee from curds; ghee is supreme and most excellent.

THE TEACHER’S RESPONSIBILITIES TOWARD THE DISCIPLE.

A preceptor or acarya should instruct his accompanying disciples and dependent disciples. The method of instruction is:

1- If they are not pure, he should restrain them.

2- Admonish them not to go to places where they should not go.

3- When a karma procedure has been imposed upon them, one must assist them.

4- When wrong views arise in them, one must dispel them oneself or ask someone else to dispel them.

5- One must rehabilitate them from their offenses oneself or ask someone else to do so.

6- When they are ill, one must care for them oneself or ask someone else to care for them.

7- When they encounter danger, one must personally escort them away or ask someone else to do so.

8- When they face danger from the king or bandits, one must secure their release.

1- When a disciple is impure, one should restrain him: When a disciple commits minor offenses, such as eating apart from the Sangha, eating in several places, staying in the same house with a woman, sleeping in the same place with one who has not received full ordination for more than three nights, damaging fresh grass, or eating fruit that has not been made allowable, one should instruct him: “Do not act in this way.”

If the disciple says: “Venerable Preceptor, Acarya, I will not do so again,” that is good.

If he says: “Venerable Preceptor, Acarya, you should instruct yourself; why instruct others?” then one should tell the monk in charge of beds and bedding to take back his bed and bedding, and tell the monk in charge of food and drink to discontinue his share of food.

If that person is violent and relies upon the power of the king or a great minister and may cause trouble, then either the Preceptor himself should withdraw elsewhere, or the teacher upon whom he depends should take his robes and bowl, leave the boundary, spend one night outside it, and then return. In this way, the relationship of dependence is severed.

If a co-resident disciple or dependent disciple engages in impure conduct and the Preceptor or Acarya fails to instruct him, the teacher commits a Vinaya offense. This is called restraining impure conduct.

2- (Restraining a disciple from going to) places where he should not go: Such places include the house of a grown unmarried woman, the house of a widow, a gambling place, a tavern, a bhiksuni of ill repute, or a sramanerika of ill repute. If a disciple frequents such places, the Preceptor or Acarya should tell him not to frequent them, for these are places he should not approach.

If he obeys, that is good. Otherwise, one should proceed as above, up to leaving the boundary, spending one night outside it, and then returning, thereby severing the relationship of dependence.

If a co-resident disciple or dependent disciple frequents places where he should not go and the teacher fails to instruct him, the teacher commits a Vinaya offense. This concerns places where one should not go.

3- (Assisting a disciple when) a karma procedure has been imposed upon him: If the Sangha has judged a disciple and imposed upon him a karma procedure of censure, refusal to speak with him, reconciliation, or expulsion; or if the disciple holds one of the three views—denigration of the scriptures, pernicious views, or extreme views; or if a karma procedure of formal accusation has been imposed upon him because he failed to relinquish his fault after being admonished, the Preceptor or Acarya should apologize to the assembly on the disciple’s behalf, saying:

– Venerable elders! This person formerly held pernicious views, but he has now abandoned them and is compliant and obedient. How can an ignorant ordinary person be free from error? This young and inexperienced student indeed committed that fault. From now on, I shall instruct him so that he does not transgress again.

After bringing joy to the minds of the assembly, he should ask the Sangha to rescind the karma procedure. If a karma procedure has been imposed by the Sangha upon a co-resident disciple or dependent disciple and the teacher does not secure its rescission for him, the teacher commits a Vinaya offense. This concerns a disciple upon whom a karma procedure has been imposed.

4- When pernicious wrong views arise (458c), one must dispel them oneself or ask someone else to do so: If a disciple holds views such as denigration of the scriptures, pernicious wrong views, or extreme views, the Preceptor or Acarya should instruct him:

– Do not give rise to such views. This is evil conduct. You will enter an evil destiny, fall into hell, and undergo suffering for a long time.

If, after receiving such instruction, he abandons those views, that is good. If he does not abandon them, one should ask someone acquainted with him: “Venerable elder, please exhort that person to abandon his pernicious views.” If the teacher neither dispels them himself nor asks someone else to do so, he commits a Vinaya offense. This concerns a disciple who holds pernicious views and dispelling them oneself or asking another to do so.

5- Rehabilitating a disciple from an offense oneself or asking someone else to do so: If a disciple commits an offense that can be remedied, such as concealing a Sanghavasesa offense, one should personally grant him the parivasa procedure.

If he did not conceal it, one should grant him the manatta procedure. Even if he has committed only a Vinaya offense, one should personally administer the corrective measure.

If one is unable to administer it oneself, one should ask someone else to do so.

If a co-resident disciple or dependent disciple commits an offense and the teacher neither rehabilitates him from it himself nor asks someone else to rehabilitate him, the teacher commits a Vinaya offense. This is called rehabilitating him from an offense oneself or asking someone else to do so.

6- When a disciple is ill, one must care for him oneself or ask someone else to care for him: If a disciple becomes ill, one must personally care for him or ask someone else to do so. One must not merely appoint someone else to care for him while taking no personal interest. One should visit him three times each day and encourage the attendant caring for the sick, saying: “Do not grow weary. Caring for one another is something the Buddha greatly praised.” If a co-resident disciple or dependent disciple falls ill and the teacher does not look after him, the teacher commits a Vinaya offense. This concerns personally caring for an ill disciple or appointing someone else to care for him.

7- When a disciple encounters danger, one must personally escort him away or ask someone else to do so: If a disciple’s relatives wish to compel him to return home, the teacher should tell him to withdraw far away so that he may fulfill the merit of the renunciant life, and should personally escort him. If the teacher is old or ill, or occupied with the affairs of the Sangha, he should ask someone else to escort the disciple.

If he neither escorts him personally nor asks someone else to escort him, he commits a Vinaya offense. This is called personally escorting a disciple away when he encounters danger or asking someone else to do so.

8- When a disciple faces danger from the king or from bandits: If a disciple is seized by the king, the teacher must not simply abandon him but should remain outside and seek information. If the king asks, “Who is his Preceptor or Acarya?” the teacher should then enter.

If the disciple has been falsely accused, the teacher should find acquaintances to testify on his behalf. If money or property is needed to pursue the matter, the teacher should give his robes and bowl. If he has nothing, he should beg for what is needed and give it. If the disciple has been seized by bandits and sold in a distant region, the teacher should seek him out and ransom him. If a disciple is seized by the king or bandits and the Preceptor or Acarya does not rescue and ransom him, the teacher commits a Vinaya offense.

If the Preceptor or Acarya (encounters any of the situations described above), the co-resident disciple or dependent disciple must likewise remonstrate with him. He must not speak harshly as though instructing him, but should use courteous words to admonish the Preceptor or Acarya not to act in that way.

If the teacher says, “I will not do so again,” that is good. If (459a) the Preceptor says: “Silence, silence! You are not my Preceptor or Acarya. I should be instructing you, yet you instruct me, as though stroking the bristles of a bamboo against their grain. Speak no more,” the disciple should withdraw far away.

If this is the teacher upon whom he depends, he should take his robes and bowl, leave the boundary, spend one night outside it, and then return and depend upon another person.

If the teacher is powerful, he should withdraw far away.

If he does not withdraw, he should depend upon a virtuous person. If the teacher goes to places where he should not go, or if a karma procedure is imposed upon him, the disciple must endeavor to assist him.

If pernicious views arise in the teacher, the disciple must dispel them himself or ask someone else to dispel them; he must rehabilitate the teacher from his offense himself or ask someone else to do so. Whether the teacher is ill or not, the disciple must provide for him.

If the teacher encounters danger, the disciple should escort him away.

If the teacher is seized by the king or by bandits, the disciple must follow and endeavor to rescue him. If a co-resident disciple or dependent disciple sees his teacher commit minor offenses and does not remonstrate with him, or even if the teacher is seized by the king or bandits does not follow and endeavor to rescue him, the disciple commits a Vinaya offense.

DUTIES THAT A DISCIPLE MUST PERFORM.

A co-resident disciple or dependent disciple staying near his preceptor or acharya must observe the following duties: rise to welcome him; answer him; perform tasks; undertake work for oneself and assist others with their work; attend to matters concerning robes and bowls; shave one’s own head and shave the heads of others; use a knife for medical treatment; give and receive; obtain food for oneself and obtain food for others; personally recite sutras and teach sutras to others; convey consent and receive consent; take medicine; leave the boundary; arrange offerings; and not depart without informing him.

1. Rising to welcome: When a disciple sees his preceptor or acharya approaching from afar, he should rise to welcome him.

If he is eating one of the five principal foods, or if he observes the practice of eating only once and therefore cannot rise, he should bow his head.

If he wishes to observe the practice of eating only once, he should inform his teacher. The teacher should ask, “Are you able to eat only once? If you can endure it, you may undertake the practice.” If he replies, “I cannot endure it,” the teacher should tell him not to undertake it.

If a disciple sees his teacher but does not rise, he commits an offense of Vinaya transgression. This is called failing to rise in welcome.

2. Answering: When the preceptor or acharya calls, the disciple must answer. If he has food in his mouth but can still speak clearly, he should answer. If he cannot, he should wait until he has swallowed and then answer.

If the teacher reproaches him, saying, “Why did you hear me call but not answer?” he should say, “Because your disciple had food in his mouth.” If the teacher calls and he does not answer, he commits an offense of Vinaya transgression. This is called answering.

3. Performing tasks: If the preceptor or acharya tells a disciple to perform a task that accords with the Dharma, he should do it. But if the teacher says, “Call that girl here,” or “Bring some liquor,” the disciple should gently reply, “I have heard that such things are contrary to the Dharma and should not be done.” If the teacher tells him to perform a task that accords with the Dharma and he does not do it, he commits an offense of Vinaya transgression. This is called being instructed to perform a task.

4. Undertaking work for oneself and working with others: If a disciple wishes to undertake some work, he should ask his teacher, “I wish to undertake this work with so-and-so.” The teacher should examine that person’s character. If the person does not skillfully maintain the precepts, he should tell the disciple not to work with him. If the person skillfully maintains the precepts, he should permit them to work together. When it is the disciple’s turn to serve as the monthly duty officer, he should inform his teacher. This is explained in detail in the Section on Deportment (459b). This is called undertaking work for oneself and working with others.

5. Matters concerning robes and bowls: When a disciple wishes to fire a bowl or arrange stones to make a hearth for firing it, he should inform his teacher about each task. If he cannot report each task separately, it is sufficient to say, “I wish to fire a bowl.” One report covers everything. When firing bowls, he should ask whether the preceptor or acharya also wishes to have a bowl fired. If the teacher says to fire it, he should ask which bowl should be fired first and which afterward, or whether they should be fired together. If the teacher says to fire them together, the disciple should ask which one should be placed above and which below, and then follow the teacher’s instructions.

When he wishes to dye robes, he should inform his teacher; likewise, when washing, mending, or boiling them, he should report everything. If he cannot report each task separately, it is sufficient to say, “I wish to dye the robes.” One report covers everything. When dyeing robes, he should first ask whether the preceptor or acharya wishes to have his robes dyed.

If the teacher says, “Dye them,” he should ask which robe should be dyed first and which afterward, or whether they should be dyed together. If the teacher says, “Dye them together,” he should first dye the robes of the preceptor or acharya. Likewise, when mending, dyeing, or carrying robes, he must not use his teacher’s robe to wrap his own robes; instead, he should use his own robe to wrap his teacher’s robes.

If he attends to matters concerning robes and bowls without informing his teacher, he commits an offense of Vinaya transgression. These are called matters concerning robes and bowls.

6. Shaving one’s own head and shaving the heads of others: When a disciple wishes to shave his own head, he should inform his teacher. The teacher should ask:

– Who will shave your head?

– Venerable sir, so-and-so.

– Does so-and-so know how to shave?

– It is as easy as turning over one’s hand.

The teacher should say:

– You should not allow it.

But if the disciple says, “He knows how,” the teacher should examine that person. If the person does not skillfully maintain the precepts, he should still say, “You should not allow it.”

If he sees that the person skillfully maintains the precepts, he should say, “He may shave your head.”

When a disciple wishes to shave another person’s head, he should inform his teacher:

– I wish to shave the head of the bhikshu so-and-so.

The teacher should ask:

– Are you able to shave his head?

If he replies, “It is as easy as turning over one’s hand; how could I be unable to do it?” the teacher should say, “You should not do it.”

If the disciple says, “I am able to do it,” the teacher should examine his character. If he does not skillfully maintain the precepts, the teacher should say, “You should not do it.”

If he sees that the disciple skillfully maintains the precepts, the teacher should say, “That is an excellent intention.” If the preceptor or acharya has gone into a village and a barber comes wishing to shave the disciple’s head, the disciple should inform other elder bhikshus, saying, “I wish to shave my head.” After his teacher returns, he should tell him what happened. When the teacher is away, the disciple may ask a barber to shave his head. This is called shaving one’s own head and shaving the heads of others.

7. Using a knife to treat illness: When a disciple wishes to lance another person’s boil, he should inform his teacher:

– I wish to lance a boil for the bhikshu so-and-so.

The teacher should ask:

– Are you able to do it?

If he replies, “This is as easy as turning over one’s hand; how could it not be done?” the teacher should say:

– You should not do it.

If he says, “I am able to do it,” the teacher should examine his character. If he does not skillfully maintain the precepts, the teacher should say:

– You should not do it.

If he sees that the disciple skillfully maintains the precepts, he should ask where the boil is located. If the disciple says, “It is in an unclean place,” the teacher should say:

– You must not touch any area within four finger-widths of the anal passage. You may bleed the head or treat boils elsewhere (459c).

When a disciple wishes to open one of his own boils, he should inform his teacher. The teacher should ask where it is located. If the disciple says that it is in an unclean place, the teacher should tell him not to do it. If he says that it is elsewhere, the matter should be handled as described above. This is called using a knife to treat illness.

8. Giving and receiving: When a disciple wishes to give something to someone, he should inform his teacher. The teacher should ask:

– To whom will you give it?

If he says, “To a widow, a maiden, a prostitute, a scoundrel, a vicious person, a bhikshuni of ill repute, a shramanerika of ill repute, or a bhikshu who does not skillfully maintain the precepts,” the teacher should say:

– You should neither give to nor associate closely with such persons.

If his parents have no faith in the Three Jewels, he should visit them only occasionally. If they have faith, he should provide for them wholeheartedly and not allow them to lack anything.

When a disciple wishes to receive something belonging to another person, he should inform his teacher. The teacher should ask:

– Who is giving it to you?

If he replies, “A maiden, or any of those up to a bhikshu who does not skillfully maintain the precepts, is giving it to me,” the teacher should say:

– You should not associate intimately with such persons.

If he replies, “That person skillfully maintains the precepts,” the teacher should say, “You may accept it.”

Question:

– How much may one give or receive without informing one’s teacher?

Answer:

– An amount such as half a length of thread or half a meal. These are cases in which giving and receiving need not be reported.

9. Obtaining food for others and obtaining food for oneself: When another person asks a disciple to obtain food for him, the disciple must inform his teacher, saying:

– I am going to obtain food for the bhikshu so-and-so.

The teacher should ask:

– Why does that bhikshu not go to obtain it himself?

If he replies, “Eating there is difficult, whereas eating here is more comfortable,” the teacher should say:

– If he merely wants greater comfort, he should not ask someone else to do it.

If the disciple is obtaining food for the duty officer or for a sick person, the teacher should examine that person’s character. If he does not skillfully maintain the precepts, the teacher should say:

– You should not go.

If the disciple says, “It is my turn to go and obtain the food,” the teacher should say:

– Take that person’s bowl, wash it clean, place it together with your own bowl, and carry them with you.

If he says, “That person skillfully maintains the precepts,” the teacher should say:

– Please fetch it for him.

If one wishes to ask someone else to fetch food on one’s behalf, one should inform the teacher. The teacher should ask:

– Why are you not going yourself?

If he replies, “It is difficult to take meals there, while it is more comfortable to eat here,” the teacher should say, “Because you seek comfort, this cannot be permitted.”

If this disciple is serving as the karmadana or is ill, the teacher should ask:

– Whom do you intend to ask to fetch it?

He replies:

– Mo-giap.

If the teacher sees that this person does not observe the precepts well, he should say:

– That is not permitted.

If the disciple replies, “It is that person’s turn to collect my portion,” the teacher should instruct him:

– You should ask someone else—either someone who shares the same preceptor or acarya, or someone who observes the precepts well—to fetch it for you.

This is called fetching food for oneself and fetching food for another.

10. Reciting scriptures and teaching scriptures to others: When one wishes to teach scripture to someone, one should inform the teacher. The teacher should ask:

– Whom will you teach?

He replies:

– I will teach scripture to the bhiksu Mo-giap.

The teacher should further ask:

– What scripture will you teach?

If he replies, “The Sa Lo Da Da Scripture,” the teacher should say:

– That is not permitted; the Blessed One did not allow it.

If he says, “A spell scripture,” the teacher should say:

– That is permitted, but tell him not to use this scripture as a means of livelihood.

If he replies, “An Agama scripture,” the teacher should examine the man’s conduct. If he does not observe the precepts well, the teacher should say:

– That is not permitted.

If he sees that the man observes the precepts well, he should ask:

– Are you fluent in reciting the scripture?

If he replies, “I am not (460a) fluent; let me ask him about it again, and then I will teach him,” the teacher should say:

– You should not teach it.

If he replies, “I recite it fluently,” the teacher should say:

– Then teach it.

When one wishes to recite scripture oneself, one must likewise inform the teacher, following the procedure described above. This is called reciting scripture oneself and teaching scripture to others.

11. Sending consent and receiving consent: When sending or receiving consent, one should inform the teacher, just as in the matter of fetching food.

12. Taking medicine: When one wishes to take medicine, one must first inform the teacher. If one is already seated and wishes to drink milk before eating, then even if one drinks it without first informing the teacher, there is no offense.

13. Leaving the boundary: When one wishes to go about twenty-five cubits beyond the monastery, one should inform the teacher before departing. If one is going to practice walking meditation or seated meditation, one should inform the teacher so that he knows one’s whereabouts. If one is in the teacher’s presence and wishes to go to relieve oneself, one should bow one’s head as a sign of respect before leaving. If one is not in the teacher’s presence, there is no offense in leaving without making this gesture of respect.

14. Making an extensive offering: If one wishes to make a great offering, one should inform the teacher, saying:

– I wish to give away all my possessions.

The teacher should say:

– One who has gone forth needs three robes, an alms bowl, a sitting cloth, a water-straining bag, and leather sandals.

If the disciple says, “Apart from the articles just mentioned, I wish to give away everything else,” the teacher should examine his conduct. If he does not observe the precepts well and is unwilling to recite scriptures or practice the Path, the teacher should say:

– I consent.

If he sees that the disciple observes the precepts well and regularly reads, recites, and practices the Path, he should say:

– Giving them away is not the best course. Use those articles as supportive means, like medicine, so that you may practice seated meditation, recite scriptures, and cultivate the Path.

If the disciple says, “I have relatives who already provide me with robes, food and drink, and medicines for treating illness,” the teacher should say:

– If that is so, then I consent.

This is called making an extensive offering.

15. Informing the teacher before departing: When one wishes to travel somewhere, one must first inform the preceptor or acarya. One must not wait until the moment of departure to do so, but should inform them a month or half a month beforehand, saying:

– This disciple wishes to travel to such-and-such a country in such-and-such a direction.

The teacher should ask:

– For what purpose are you going?

If he says, “Here the Sangha’s duties are arduous, and reading and reciting scriptures are exceedingly difficult. The preceptor and acarya also instruct us to eat little, drink little, and remain awake for long periods, whereas life is more comfortable in that other place,” the teacher should say:

– It was for this that you went forth. Why, then, do you reject hardship?

If he says, “The preceptor and acarya are occupied with business affairs and do not teach me the scriptures, so I must leave,” then, if one is able to teach him, one should say:

– Do not go.

If one cannot teach him, but there is someone in the community who observes the precepts well and recites scriptures fluently, one should instruct him to receive teachings from that person. If there is no such person there, but in the other place there is a learned bhiksu whom one knows, one should entrust the disciple to him. If, at the time of departure, one leaves without informing one’s preceptor or the teacher upon whom one depends, one commits an offense of transgressing the Vinaya. Here, a co-resident disciple and a dependent disciple must fulfill these duties toward their preceptor and acarya. This is called informing the preceptor and acarya before departing.

THE MAHASAMGHIKA VINAYA

End of the twenty-eighth fascicle.