彌沙塞部和醯五分律

DHARMAGUPTAKA? VINAYA OF THE MAHĪŚĀSAKA SCHOOL, IN FIVE PARTS — FASCICLE 9

VOLUME 9
Part 1: DISCIPLINARY RULES FOR BHIKKHUS

Section 5: THE 91 PĀCITTIYA DHARMAS (Continued)

The Buddha was staying in the city of Śrāvastī. At that time, the Group of Six Bhikkhus frequently violated the precepts. The other bhikkhus admonished them, as related in the preceding rule, up to the words:
“Do not bring prolonged suffering upon yourselves.” The Group of Six Bhikkhus asked, “Where did the Buddha establish this rule?”
The bhikkhus said, “Do you not know?”
“Yes, we do not know.”
The bhikkhus said, “We shall tell you where the Buddha proclaimed this rule.” While reciting the precepts, they then said, “The Buddha established this rule here.”
The Group of Six Bhikkhus said, “Only now do we know that this Dharma is recited from the Prātimokṣa Sutra at the fortnightly Uposatha.”
The bhikkhus rebuked them in every way and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you have done this?”
“Blessed One, it is true.”
After rebuking them in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“‘If, during the recitation of the precepts, a bhikkhu says, “Only now do I know that this Dharma is recited from the Prātimokṣa Sutra at the fortnightly Uposatha,” and the bhikkhus know that this bhikkhu has already sat and listened during the recitation of the precepts two or three times, that bhikkhu cannot be exonerated from an offense by claiming ignorance. He shall be dealt with according to the Dharma for whatever offense he has committed, and he should then be rebuked for his unwholesome ignorance: “During the recitation of the precepts, you did not listen with one-pointed attention and did not apply your mind.” This is a pācittiya offense.’”

If a bhikkhu has someone receive full ordination and become a bhikkhu, he should thoroughly teach him the Vinaya. If that person has already sat and listened to the precepts two or three times and speaks in this way, whether he knows or does not know, he commits a pācittiya offense. The same applies to bhikkhunīs.

The sixty-fourth rule is concluded.

The Buddha was staying in the city of Śrāvastī. At that time, the bhikkhus frequently entered King Prasenajit’s palace. Seeing the beautiful women, they gave rise to defiled attachment, became disinclined to cultivate the holy life, and some left the Buddhist Order to become followers of other paths. When the ministers saw this, they said, “Why does the King not have the palace women withdraw deep into secluded quarters, but instead allows them to come and go where anyone can see them?”

At that time, Venerable Ānanda regularly received offerings from the King. Early one morning, he put on his robe, took his bowl, and entered the inner palace. At that moment, the King and Queen Mallikā were still asleep and had not yet risen. When Queen Mallikā saw the Venerable One enter, she hurriedly put on her robe and stepped down from the bed. The garment she was putting on was extremely fine and smooth, and it inadvertently slipped to the floor. Ashamed, the Queen immediately crouched down.

The King said irritably, “Affairs of state are burdensome and demanding. We often remain awake until late before sleeping and cannot rise early. Why does a bhikkhu come straight in so early in the morning?”

Ashamed, the Venerable One immediately returned to where the Buddha was and gave a full account of both the bhikkhus’ entry into the royal palace and his own. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Is it true that you have done this?”
“Blessed One, it is true.”
The Buddha also personally related what had happened to Venerable Ānanda. After rebuking them in every way, the Buddha told the bhikkhus, “There are ten faults in entering the King’s inner palace:

First, when the King is intoxicated, he may have relations with another palace woman. After his intoxication has passed, he may forget. If, because of this forgetfulness, that palace woman suddenly becomes pregnant, the bhikkhu will fall under suspicion.

Second, if a palace woman sees a bhikkhu and perhaps behaves playfully toward him, the bhikkhu will be suspected of having an amorous relationship with her.

Third, if some secret plan of the King is disclosed, the bhikkhu will be suspected of conveying the information.

Fourth, if some precious object is lost from the palace, the bhikkhu will be suspected of having taken it.

Fifth, if an official loses his position, outsiders will suspect that it was because of the bhikkhu.

Sixth, if someone is punished for an offense, people will suspect that the bhikkhu made a slanderous accusation against him.

Seventh, if someone who does not yet deserve promotion is promoted, people will suspect that it was through the bhikkhu’s influence.

Eighth, if the King delights in excursions and thereby incurs much trouble and expense, the bhikkhu will also be suspected of having encouraged him.

Ninth, the palace contains many beautiful women, splendid garments, and captivating sights. On seeing them, a bhikkhu may give rise to defiled attachment, violate the precepts, and return to lay life.

Tenth, if a prince rebels, the bhikkhu will be suspected of having guided him.”

After rebuking them, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“‘If a bhikkhu enters the King’s palace and crosses the threshold, he commits a pācittiya offense.’”

At that time, after the Buddha had established this prohibitory rule, the bhikkhus did not dare cross the city gate to go for alms. Not knowing what to do, they reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “You are now permitted to enter the city gate, but you must not pass through the inner palace gate. From now on, this precept shall be stated as follows:

“‘If a bhikkhu enters the King’s palace and crosses the threshold of the inner palace, he commits a pācittiya offense.’”

At that time, King Prasenajit went beyond the borders of his kingdom every year with the palace women. Therefore, royal lodges had been built in various places for the King to rest in while traveling for pleasure. One evening, some bhikkhus arrived at a village and sought a place to stay for the night. The lay devotees said, “The King is not presently staying in this royal lodge. You may enter and spend the night there. The King has faith and devotion toward the Buddha-Dharma; even if he learns of it, he will only be pleased.” The bhikkhus did not dare enter and consequently had nowhere to stay. This matter was reported to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “Bhikkhus are now permitted to enter and stay in an unoccupied royal lodge. From now on, this precept shall be stated as follows:

“‘If a bhikkhu enters beyond the threshold of the inner palace before the King has left the place containing the treasures and before the treasures have been put away, he commits a pācittiya offense.’”

“Treasures”: Precious objects and women of beauty are both called treasures.

“Has not left”: This means that a woman is still within the palace.

“Have not been put away”: This means that a woman within the palace has not yet been concealed from view.

At such a time, if he crosses the threshold of the inner palace with both feet, he commits a pācittiya offense. For every step he takes within, whether near or far, he commits one pācittiya offense. If he crosses with one foot, he commits a dukkaṭa offense. If he enters the homes of ministers or householders and passes beyond the inner gate, he commits a dukkaṭa offense. A śrāmaṇera commits a dukkaṭa offense. If invited by the King to enter, he does not commit an offense.

The sixty-fifth rule is concluded.

The Buddha was staying in the city of Śrāvastī. At that time, the kingdoms of Kosala and Magadha were invading one another, and the roads between the two kingdoms had been cut off.

After completing the rains retreat in the city of Rājagṛha, the bhikkhus thought of the Buddha and reflected, “We must now travel in the company of these bandits; only then will we be able to visit the Blessed One. Even if the frontier guards say that we are traveling with bandits and arrest us, King Prasenajit has faith and devotion toward the Buddha-Dharma and will not convict us.”

Thus, the bhikkhus traveled with the bandits to the border, where they were indeed arrested and escorted to the frontier garrison. The guards reported, “These people are bandits.”

The frontier commander asked, “Then what of these people wearing kāṣāya robes?”
“They too are bandits.”

The bhikkhus then declared, “We are not bandits. We are śramaṇas, sons of the Śākya. Having completed the rains retreat in the city of Rājagṛha, we wished to visit the Blessed One. Because the road was dangerous, we traveled in the company of these people.”

The frontier commander said, “You are not śramaṇas, sons of the Śākya. You have come here in disguise to act as spies.” The frontier commander ordered that they be escorted to the royal court. The bhikkhus gave the same account as before, and the King immediately released them.

Among the officials attending the King, some did not believe that they were śramaṇas and said, “These are bandits disguised in bhikkhus’ robes. Because the King has faith and devotion toward the Buddha-Dharma, he released them.” The bhikkhus

The elders heard of this, reproved them in every way, and then reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus, “Did you truly do such a thing?” “Blessed One, it is true that we did.” After reproving them in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘Any bhikkhu who makes an arrangement with bandits to travel together as companions commits a Pacittiya offense.’

There were bhikkhus who traveled on the same road with bandits without knowing that they were bandits. Once they learned this, however, they became remorseful and thought that they had committed a Pacittiya offense, so they withdrew to the side of the road or walked behind them. The bandits asked, “Why are you acting like this?” The bhikkhus replied, “The Buddha has forbidden us from traveling with you as companions.” Hearing this, the bandits became angry, beat the bhikkhus, and stripped them of all their robes. When the bhikkhus returned to their dwelling place, they reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “It is impossible for one who does not know that they are bandits to commit a Pacittiya offense by traveling with them. From now on, this precept shall be stated as follows: ‘Any bhikkhu who knowingly travels with bandits as their companion commits a Pacittiya offense.’

There were bhikkhus who happened to encounter bandits while traveling on the road. They became ashamed, thinking that they had committed a Pacittiya offense, and reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “If there was no prior arrangement and one merely happens to encounter bandits while traveling on the road, it is impossible for one to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘Any bhikkhu who makes an arrangement with bandits to travel along the same road commits a Pacittiya offense.’

There were bhikkhus who arranged with bandits to travel together for a short stretch of road, but afterward did not go, or took another road. Nevertheless, they became doubtful, thinking, “Have we not committed a Pacittiya offense?” They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “Although one has arranged with bandits to travel together for a short stretch of road, if one afterward does not go or takes another road, it is impossible for one to commit a Pacittiya offense.

From now on, this precept shall be stated as follows: ‘Any bhikkhu who makes an arrangement with bandits to travel along the same road from one village to another commits a Pacittiya offense.’” If one makes an arrangement to travel with wicked bhikkhus, one commits a Dukkaṭa offense. The same applies to bhikkhunis. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a Dukkaṭa offense.

If dangers arise and one arranges to travel with them, there is no offense.

The sixty-sixth precept is concluded.

The Buddha was staying in the city of Śrāvastī. At that time, bhikkhus traveled along the same road with women: one bhikkhu with one woman or with several women; or two bhikkhus, up to many bhikkhus, with one woman or with several women. When they waded across rivers together and saw one another’s bodies, defiled thoughts arose. Some returned to lay life, while others became followers of other paths. When the householders saw this, they criticized them, saying, “The Sakyan ascetics travel along the same road with women. How is this any different from traveling with their wives? Who can know whether these men practice the holy life? They truly lack the conduct of ascetics and destroy the ascetics’ Dharma.”

At that time, there was a householder who frequently beat his wife. One day, after beating her, he went away. His wife thought, “My husband often beats me. He may secretly kill me, so now I should flee.” She therefore left her home, departed from the village, and went away. She encountered a bhikkhu and was delighted. Approaching him, she asked, “Venerable sir, where are you going?” The bhikkhu said, “I am going to such-and-such a place.” Without saying anything, the woman followed behind the bhikkhu.

After leaving, her husband had a change of heart and thought, “I beat my wife just now; perhaps she has killed herself.” He hurried home at once to look for her. Not finding her, he asked the neighbors, but they all said that they had not seen her. He then went outside the village and encountered a female follower of another path. He asked, “Have you seen a woman of such-and-such an appearance?” The follower of another path replied, “I saw a Sakyan ascetic leading her away.” He immediately hurried after them. When he caught up, he asked the bhikkhu, “Why have you led my wife away in flight?” The bhikkhu replied, “I have committed no evil deed. Your wife merely happens to be traveling along the same road as I am.”

The wife then said to her husband, “Do not harbor malicious thoughts toward this bhikkhu. I am traveling with him as though he were a relative; there is nothing else between us.” Hearing his wife’s words, the husband thought, “They are saying this to deceive me; surely there has been wrongdoing.” He then beat the bhikkhu until he was nearly dead before stopping.

The bhikkhu thought, “I am now utterly exhausted and cannot continue traveling. I must enter the Fire-Radiance Samādhi and regulate my breath to recover my strength; then I shall continue on my way.” Having thought this, he arranged his robes and bowl, entered the Fire-Radiance Samādhi, and smoke issued from his body. Seeing this, the woman said to her husband, “You did not believe my words. Do you not see smoke issuing from the bhikkhu’s body?” In a moment, the bhikkhu’s entire body disappeared. The wife again said, “You did not believe me! Now see what has become of the bhikkhu’s body!”

Through the power of samādhi, that bhikkhu immediately went to the Buddha and reported to him everything that had occurred. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus, “Did you truly do such things?” The bhikkhus replied, “Blessed One, it is true that we did.” After reproving them in every way, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘Any bhikkhu who travels along the same road with a woman commits a Pacittiya offense.’

There were bhikkhus traveling together who saw women traveling along the same route. Doubt and remorse arose in their minds: “Have we committed a Pacittiya offense?” They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “It is impossible for a bhikkhu who has made no prior arrangement, but merely travels along the same road with a woman, to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘Any bhikkhu who makes an arrangement with a woman to travel along the same road commits a Pacittiya offense.’

There were bhikkhus who arranged with women to travel along the same road but afterward did not dare to go, or took another road. They too became doubtful and remorseful and reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “Although a bhikkhu has previously arranged with a woman to travel along the same road, if he afterward does not go or takes another road, it is impossible for him to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘Any bhikkhu who makes an arrangement with a woman to travel along the same road from one village to another commits a Pacittiya offense.’ The same applies to bhikkhunis. A śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a Dukkaṭa offense.

The sixty-seventh precept is concluded.

The Buddha was in the country of Kosala, traveling among the people together with a great Sangha of one thousand two hundred and fifty bhikkhus. Some bhikkhus stayed inside houses, some beneath trees, and some in open places. At that time, the group of six bhikkhus and the group of seventeen bhikkhus gathered a large heap of green wood and grass in an open place, set it on fire, and sat around it to warm themselves.

A snake came out of a hollow tree. When the bhikkhus saw it, they threw objects at it. The snake turned back and went inside, but because of the heat it came out again. The bhikkhus threw things at it once more, and it went back inside. A moment later, it suddenly darted straight toward the bhikkhu who had thrown things at it, bit him, and killed him instantly. The bhikkhus gathered around him, weeping and lamenting.

The elder bhikkhus asked, “Why are you weeping and lamenting like this?” They replied, “A bhikkhu has been bitten to death by a snake!” They then related the entire incident in detail. When the elder bhikkhus heard this, they reproved them in every way, saying, “Why, after seeing the snake come out three times, did you not move away, thereby allowing it to bite him to death?” After reproving them, they reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus

assembled the Sangha of bhikkhus and asked the Group of Six bhikkhus, “Is it true that you did this?” “It is true, Blessed One.” After reproaching them in various ways, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu kindles a fire, he commits a Pacittiya offense.’

Afterward, the Group of Six bhikkhus had gardeners and novices kindle fires. When the elder bhikkhus saw this, they reproached them, “Have you not heard that the Buddha prohibited kindling fires?” They replied, “We told gardeners and novices to kindle them, so how could we have committed an offense?” The bhikkhus said, “What difference is there between kindling a fire oneself and having someone else kindle it?!” They reported this to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the Group of Six bhikkhus, “Is it true that you did this?” “It is true, Blessed One.” After reproaching them in various ways, the Buddha told the bhikkhus, “From now on, this precept shall be stated as follows: ‘If a bhikkhu kindles a fire or has someone else kindle one, he commits a Pacittiya offense.’

Some bhikkhus became ill and consulted a physician. The physician said, “You should take such-and-such medicine and bathe in hot water.” The sick bhikkhus said, “The Buddha does not permit us to kindle a fire or have someone else kindle one, so you should prescribe another medicine.” The physician said, “Venerable ones, this illness requires that medicine and bathing in hot water.” The bhikkhus then considered the matter: “If the Buddha permitted us to kindle a fire or have someone else kindle one, this illness could be cured.” They reported this to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “I now permit a sick bhikkhu to kindle a fire or have someone else kindle one. From now on, this precept shall be stated as follows: ‘If a bhikkhu who is not ill kindles a fire himself or has someone else kindle one, he commits a Pacittiya offense.’

Some bhikkhus needed to cook soup and gruel but did not dare to kindle a fire, so they reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “I now permit bhikkhus to cook soup and gruel, but they may not kindle a fire for warmth. From now on, this precept shall be stated as follows: ‘If a bhikkhu who is not ill kindles a fire for warmth, he commits a Pacittiya offense.’

The bhikkhus wished to kindle fires to fumigate their bowls, ward off wild beasts, or light lamps, but they did not know what to do, so they reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus, “I now permit bhikkhus who have such reasons to kindle a fire or have someone else kindle one. From now on, this precept shall be stated as follows: ‘If a bhikkhu who is not ill kindles a fire himself or has someone else kindle one for warmth, he commits a Pacittiya offense.’ If he kindles a fire for warmth and the flame rises to a height of four fingerbreadths, he commits a Pacittiya offense. The same applies to a bhikkhuni. A siksamana, novice, or female novice commits a Dukkata offense.

The sixty-eighth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, bhikkhus visited the homes of acquaintances and, upon seeing precious ornaments, picked them up to examine them and then returned them to their original places. Later, someone took one of these valuables, and its owner could not find it.

Someone said, “I saw a bhikkhu holding it.” The owner went to the bhikkhu and asked, “I have lost such-and-such an ornament. Have you seen it?” The bhikkhu said, “A short while ago, I picked it up to examine it and then returned it to its original place.” The owner said, “You admit that you picked it up, yet now you say you have not seen it again. You should therefore return it to me.” The bhikkhu said, “I truly did not take it.” The owner did not believe him and consequently brought the bhikkhu into disrepute.

On another occasion, a non-Buddhist carrying a bag containing five hundred gold coins went to the riverbank to drink water and left without remembering to take it. A bhikkhu traveling behind him came upon it and wondered, “To whom does this belong?” Looking around, he saw someone far ahead and thought, “That man must have forgotten it. I should carry it to him and return it.” The bhikkhu hurried after him with the bag.

Before the man had gone very far, he remembered his bag of gold coins and hastily turned back. Seeing him, the bhikkhu asked, “Why have you returned?” The man angrily said, “You inauspicious fellow, why do you ask me?” The bhikkhu said, “Even if I am an inauspicious fellow, you should still tell me why you have returned.” The man said, “I forgot my bag of gold coins on the riverbank, so I am returning to look for it.” The bhikkhu immediately brought out the bag and asked, “Is this your bag?” After recognizing his bag, the man again became angry and said, “You inauspicious fellow, why did you take my bag?

Wait a moment while I check its contents!” The bhikkhu said, “I have no knowledge whatsoever of what is inside this bag, nor did I look. If I had wished to take it, why would I have shown it to you? I brought it to return to you only because I feared that you would lose your property.” The man retorted, “My bag contained one thousand gold coins.

Now five hundred are missing. You must repay me.” The bhikkhu consistently gave the same reply. The man forcibly demanded payment from him and then brought him before a magistrate.

Because the magistrate did not believe in or esteem the Buddha-Dharma, he rendered an unjust judgment and ordered that the bhikkhu's arms be bound behind his back, that a drum be beaten, and that he be escorted to the crossroads for execution.

At that time, King Prasenajit saw this from a high tower and asked the officials attending him, “Who is that man?” The officials replied, “He is a Sakyan ascetic.” The King immediately ordered, “Take him back to the tribunal. I shall personally go there.” The King hurried there and asked the man, “Why are you tormenting this bhikkhu?” The magistrate related the matter clearly to the King. The King questioned the bhikkhu, who gave the same account as before.

The King asked the owner of the bag of gold coins, “Is this bag yours?” The man replied, “Yes.” The King then put five hundred gold coins into the bag, but the bag could not contain them all. The King asked again, “You said that this bag contained one thousand gold coins. Why can it not hold them all now?” The man then confessed his offense, saying, “In truth, it contained only five hundred.

In my anger, I falsely accused the bhikkhu.”

The King then asked the magistrate, “If someone showed contempt for the King to his face, what would be the penalty?” The magistrate replied, “That person should be put to death and his property confiscated.” The King then ordered the law to be applied accordingly: the man's property was confiscated, his arms were bound behind his back, a drum was beaten, and he was escorted to the crossroads to be beheaded. Some people said, “You falsely accused a Sakyan ascetic, and therefore you must undergo this punishment. If you should again make false accusations and slander others, your subsequent punishment will be far more severe.” Others said, “On one occasion a Sakyan ascetic took valuables belonging to me. Must we now be afraid to speak the truth?!”

The bhikkhu then petitioned the King, “This man's life should be spared, so that the Buddha-Dharma will not be brought into disrepute.” The King immediately released him. The King then reproached the magistrate, saying, “If you again render such an unjust judgment, you will be punished.” Those who did not believe in the Buddha-Dharma criticized the bhikkhus in various ways, saying, “We householders still know enough to feel ashamed when touching valuables. How much more should Sakyan ascetics! Why do they act in this way? They lack the conduct of ascetics and violate the ascetics' Dharma.”

When the elder bhikkhus heard of this, they reproached them in various ways and then reported the preceding and subsequent events in full to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus, “Is it true that you did this?” The bhikkhus replied, “It is true.” After reproaching them in various ways, the Buddha told the bhikkhus, “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu takes hold of precious objects or valuables, he commits a Pacittiya offense.’

At that time, Mother Visakha put on her most precious garments, and her appearance was magnificent and stately. Together with her relatives, she went sightseeing in the woodland garden near Jetavana. Observing everyone closely, she saw that they never wearied of indulging in pleasure, and she thought: “I should not join them in heedlessness.

I should take this opportunity to visit the Blessed One.” She then went with her maidservants to Jetavana. Upon reaching the gate of Jetavana, she thought again: “I should not wear these luxurious garments when paying homage to the Blessed One.” She removed the precious garments and placed them by the city moat. At that time, Venerable Sariputra was walking in meditation and saw this from afar.

Mother Visakha approached the Buddha, bowed with her head at his feet, and then withdrew to stand to one side. The Buddha expounded the Dharma to her, instructing her concerning its benefits and causing her to rejoice. Before long, she departed, and because she remained absorbed in contemplating what she had just heard, she forgot the precious garments.

On her way home, only after the city gate had been closed did she remember them. She thought: “If I tell anyone that I have lost these precious garments, it may bring harm to the Buddha-Dharma.” She therefore remained silent until the following morning.

When Venerable Sariputra reported the matter to the Buddha, the Buddha told him: “Early tomorrow morning, personally take them and return them to her.” The Venerable did exactly as the Buddha instructed. Mother Visakha praised them profusely, saying: “Excellent! I have such a Great Teacher and such fellow practitioners of the holy life. If followers of another path had found this treasure, how could they ever have returned it to me? Last night I relinquished this object; I should now carry out that intention.” She then offered it to the Sangha of the four directions. She requested Venerable Sariputra to use it to build a dwelling for the Sangha of the four quarters. The Venerable did not dare accept it and reported the matter to the Buddha. The Buddha said: “You should accept it.”

There were also lay devotees who visited the Sangha’s dwellings once every five days. Some removed their rings, and others removed their earrings, before entering the monastery grounds. When leaving, they forgot them. The bhikkhus saw the objects but did not dare pick them up, and other people who saw them took them away. When the lay devotees returned to the monastery grounds to search for them, they asked the bhikkhus: “I lost such-and-such a precious object. Did you see it?”

The bhikkhus said: “We saw it, but did not dare pick it up.”

The lay devotees said: “Venerables, if you saw it, why did you not pick it up? You should return it to us. What need do renunciants have for such a thing?”

The bhikkhus said: “We truly did not take it.”

The lay devotees did not believe them and consequently gave the bhikkhus a bad name.

There were also bhikkhus who traveled with companions and stayed overnight at a certain place. One of their companions left behind an object and departed. The bhikkhus saw it but did not dare pick it up, and someone else took it away. The companions asked the bhikkhus: “I lost such-and-such an object. Venerables, did you see it?”

The bhikkhus said: “We saw it, but did not dare pick it up.”

The companions said: “Venerables, if you saw it, why did you not pick it up? Venerables, return it to us! What need do renunciants have for such a thing?”

The bhikkhus said: “We truly did not take it.”

The other people did not believe them and slandered the bhikkhus everywhere. The bhikkhus then thought: “If the Blessed One permitted us either to pick up precious objects ourselves or to have someone else pick them up on monastery grounds or at an overnight lodging place, the lay devotees would not lose their belongings and we would be spared a bad reputation.” The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “I now permit bhikkhus either to pick up precious objects themselves or to have someone else pick them up on monastery grounds or at an overnight lodging place. From now on, this precept shall be stated as follows:

“‘If a bhikkhu personally picks up or has someone else pick up treasure or precious objects, except on monastery grounds or at an overnight lodging place, he commits a pacittiya offense. If he picks up treasure or other precious objects on monastery grounds or at an overnight lodging place, and the owner later comes to claim them, he shall return them. Such a matter must be handled in this way.’

“Treasure means pearls, mani jewels, beryl, conch-shell gems, gold, and silver. Precious objects means other valuable objects. Monastery grounds means a place where the Sangha dwells and land belonging to the Sangha. An overnight lodging place means a place outside the monastery grounds, such as another person’s house or a place where one stays while traveling with companions.

“When a bhikkhu sees a precious object on monastery grounds, he should have a kappiya attendant pick it up. If there is no kappiya attendant, he should personally pick it up and keep it safe. When someone comes to claim it, the Sangha should assemble and inquire clearly about the characteristics of the lost object, and only then return it. If, after taking it into safekeeping, the bhikkhu wishes to go somewhere, he must instruct the person remaining at the dwelling concerning it.

“If a bhikkhu visits another person’s house and sees an object, he should have a kappiya attendant keep it safe. If there is no kappiya attendant, he should personally pick it up and keep it safe. If anyone is present, he should call the owner out and hand it over before leaving.

“If a bhikkhu traveling with companions sees an object, he should have a kappiya attendant pick it up. If there is no kappiya attendant, he should personally pick it up and return it to them. When returning it, he should gather the people together and ask: ‘Did you lose an object?’ If someone did lose something, he should ask what kind of object it was. Only if the person describes it correctly should he return it. If he and his companions take different roads and do not meet again, then upon reaching a village he should entrust it to a trustworthy upasaka to return to them.

“The same applies to bhikkhunis. A siksamana, samanera, or samaneri who violates this commits a duskrta offense.”

The sixty-ninth precept is concluded.

The Buddha was staying in the city of Rajagrha. At that time, the bhikkhus bathed three times a day and used large quantities of bean-powder cleanser. Seeing this, the lay devotees criticized them, saying: “These bhikkhus bathe over and over again and use bean-powder cleanser like kings and great ministers. They went forth intending to seek liberation, yet they do not bear in mind the recitation of the sutras and instead make a point of exposing their shameful parts. Day and night they concern themselves only with their bodies. They truly do not practice the conduct of a sramana and are destroying the Dharma of the sramanas.”

At that time, a physiognomist and diviner said to King Bimbisara: “The celestial signs indicate that an inauspicious star will soon appear. Your Majesty should bathe at that spring to avert calamity. If you do not bathe there, you may lose the kingdom, or Your Majesty’s life may be beset by many troubles.”

The king immediately ordered the officials attending him on the left and right to inspect and prepare the spring. Obeying his command, the officials went there and found the spring filled with bhikkhus bathing. They returned and reported this to the king. The king said: “Wait until the bhikkhus have finished bathing.”

Throughout that entire day and night, they went to inspect the spring three times, but on each occasion they saw bhikkhus taking turns bathing without interruption. The Brahmin diviner again reported to the king: “That ominous star is about to appear. If you bathe only after it has appeared, it will be of no benefit.”

Upon hearing this, the king ordered his royal carriage prepared and went to bathe at the spring. The king bathed downstream. Seeing this, the officials criticized the bhikkhus, saying: “The sramanas, sons of the Sakyan, do not understand what is timely and appropriate. They are not diligent and do not contemplate the impurity of the body, but concern themselves only with bathing and adorning it. They truly do not practice the conduct of a sramana and are destroying the Dharma of the sramanas.”

When the elder bhikkhus heard this, they reproached the offenders in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked them: “Is it true that you have acted in this way?”

They replied: “Blessed One, it is true.”

After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“‘If a bhikkhu bathes within a half-month period, he commits a pacittiya offense.’”

Some bhikkhus became ill, and physicians told them: “You must bathe in order to recover.”

The bhikkhus said: “The Buddha does not permit us to bathe whenever we wish. You should prescribe another method.”

The physicians said: “Only bathing will cure you; there is no other method.”

The bhikkhus gave rise

They thought: If the Buddha permitted us to bathe regularly when ill, our illnesses would quickly be cured.

There were also bhikshus who performed much work and had their robes and bodies soiled with mud. This caused them even greater distress, and they thought: If the Buddha permitted us to bathe and wash after working, our robes and bodies would be cleansed of dirt, and our weariness would be relieved.

There were also bhikshus who became weary while traveling and wished to bathe and wash, but did not dare to do so. They thought: If the Buddha permitted us to bathe and wash while traveling, our weariness would be relieved. There were also bhikshus whose robes were soiled by mud and dust during wind and rain.

They thought: If the Buddha permitted us to bathe and wash during wind and rain, we could remove the mud and dust that soil us. During the last month and a half of spring and the first month of summer, the bhikshus suffered from oppressive heat and were drenched in sweat. They thought: During hot weather, if the Buddha permitted us to bathe, we could be free from this affliction.

They reported these matters to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “I now permit bhikshus to bathe without offense when ill, when working, when traveling, during wind and rain, and during hot weather. Henceforth, this precept shall be stated as follows: ‘If a bhikshu bathes within the space of half a month, except under allowable circumstances, he commits a Pacittiya offense.’

“Allowable circumstances are illness, work, travel, wind and rain, and hot weather. These are the allowable circumstances. Illness means having an ailment for which bathing is necessary. Work means attending to some task, even as little as sweeping a room. Travel means journeying one yojana, two yojanas, or even only half a yojana. Wind and rain means being soiled by mud during windy and rainy weather. Hot weather means sweating during oppressive heat. The same applies to bhikshunis. A shikshamana, sramanera, or sramaneri who violates this commits a Dukkata offense. If, while bathing one’s teacher or an ill person, one’s own body becomes wet or soiled, there is no offense in bathing.”

End of the seventieth precept

The Buddha was staying in the city of Sravasti. At that time, the Group of Seventeen Bhikshus had just finished constructing new rooms. The Group of Six Bhikshus wanted to dwell in them and drove the Group of Seventeen Bhikshus out. When the Group of Seventeen refused to leave, they were beaten. Having been driven out and beaten, the Group of Seventeen Bhikshus cried and wailed loudly. When the elder bhikshus heard them, they asked: “Why are you crying out so loudly?”

“The Group of Six Bhikshus beat us.”

When the elder bhikshus heard this, they rebuked the offenders in various ways and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and asked the Group of Six Bhikshus: “Did you actually do this?”

“Yes, Blessed One, we did.”

After rebuking them in various ways, the Buddha told the bhikshus: “I now establish a precept for the bhikshus. Henceforth, this precept shall be stated as follows: ‘If a bhikshu strikes another bhikshu, he commits a Pacittiya offense.’”

A bhikshu once choked while eating and asked a visiting bhikshu to strike him on the back. The other bhikshus did not dare to strike him, so he suffocated and died. They reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “It is impossible for a bhikshu who strikes another bhikshu without anger to commit a Pacittiya offense. Henceforth, this precept shall be stated as follows: ‘If a bhikshu angrily strikes another bhikshu, he commits a Pacittiya offense.’ If he strikes a bhikshuni, shikshamana, sramanera, sramaneri, another person, or an animal, he commits a Dukkata offense.

If a bhikshuni strikes a bhikshu or bhikshuni, she commits a Pacittiya offense; if she strikes a shikshamana, sramanera, sramaneri, another person, or an animal, she commits a Dukkata offense. If a shikshamana, sramanera, or sramaneri strikes a member of any of the five assemblies, another person, or an animal, that person commits a Dukkata offense.”

End of the seventy-first precept

The Buddha was staying in the city of Sravasti. At that time, the Group of Six Bhikshus again went to the rooms of the Group of Seventeen Bhikshus seeking lodging. When the Group of Seventeen refused to leave, the Group of Six raised their hands as though intending to strike them. The Group of Seventeen again cried out loudly. When the elder bhikshus heard them, they came out and asked: “Why are you crying out so loudly?”

“The Group of Six Bhikshus want to strike us.”

When the elder bhikshus heard this, they rebuked the offenders in various ways and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and asked the Group of Six Bhikshus: “Did you actually do this?”

“Yes, Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikshus: “I now establish a precept for the bhikshus. Henceforth, this precept shall be stated as follows: ‘If a bhikshu threatens to strike another bhikshu, he commits a Pacittiya offense.’”

Some bhikshus, while teaching the Dharma, used their hands to emphasize their words or to indicate a particular matter. They then became doubtful and remorseful, wondering: “Have we committed a Pacittiya offense?” They reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and told the bhikshus: “It is impossible for a bhikshu who raises his hand toward another bhikshu without anger to commit a Pacittiya offense.

Henceforth, this precept shall be stated as follows: ‘If a bhikshu, out of anger, raises his hand and threatens to strike another bhikshu, he commits a Pacittiya offense.’ If he raises his hand threateningly and strikes, he commits a Pacittiya offense. If he raises his hand threateningly but does not strike, he commits a Dukkata offense. The remaining cases are as explained in the precept concerning striking a bhikshu.”

End of the seventy-second precept

The Buddha was staying in the city of Sravasti. At that time, the Group of Seventeen Bhikshus were pleased with the rooms they had just received. The Group of Six Bhikshus, relying on their status as senior monks, entered and occupied them at will. The Group of Seventeen had to move into rooms on either side. The Group of Six Bhikshus discussed among themselves: “The Group of Seventeen Bhikshus possess shame, are cautious, and fear wrongdoing. Since they dwell beside us, they will surely observe our offenses. We should devise a means to make them move farther away from us.”

The Group of Six then went and said: “These rooms were previously abandoned and contain many frightening things. You should not stay here.”

The Group of Seventeen said: “If we firmly close the doors, what is there to fear?”

During the darkness of night, the Group of Six Bhikshus made various apparitions to frighten the Group of Seventeen. The next morning, they asked the Group of Seventeen: “Did you sleep well last night?”

The Group of Seventeen said: “We heard frightening sounds, but after firmly closing the doors and practicing contemplation, what was there for us to fear?”

The Group of Six Bhikshus again discussed among themselves: “We cannot frighten them in that way. We shall wait until they go outside, then secretly enter their rooms and hide beneath their beds.”

The Group of Six immediately carried out their plan. Concealed by the darkness of night, they tugged at the robes and feet of the Group of Seventeen and carried their beds to other places. The Group of Seventeen Bhikshus were terrified and cried out loudly. The elder bhikshus came and asked: “What has happened that you are crying out so loudly?”

The Group of Seventeen replied: “There are no bandits here, yet we do not know who tugged at our robes and feet and carried our beds elsewhere.”

The elder bhikshus immediately brought lamps to illuminate the room and saw the Group of Six Bhikshus crouching beneath the beds. They asked: “What are you doing sitting there?”

The Group of Six replied: “We are sitting here to frighten them.”

The elder bhikshus rebuked them in various ways and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and asked the Group of Six Bhikshus: “Did you actually do this?”

“Yes, Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikshus: “I now establish a precept for the bhikshus. Henceforth, this precept shall be stated as follows: ‘If a bhikshu frightens another bhikshu, he commits a Pacittiya offense.’”

Some bhikshus asked resident bhikshus: “Is there anything frightening in this room?” The resident bhikshu either did not dare to speak or, after speaking, became doubtful and feared that he had committed a Pacittiya offense. They reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu

the Sangha of bhikkhus, and told the bhikkhus: It is impossible for a bhikkhu who does not deliberately frighten another bhikkhu to commit a Pacittiya offense. From now on, this precept shall be stated as follows: “If a bhikkhu deliberately frightens another bhikkhu, he commits a Pacittiya offense.” The remainder is as stated in the precept concerning striking another bhikkhu.

The seventy-third precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, the bhikkhu Dharma thought: “Previously, Nanda took away my robe. Because of that, the Buddha reproached me and then established a precept for the bhikkhus.

Now I should go before the Sangha and declare that he committed a Sanghadisesa offense.” Having thought this, he went before the senior bhikkhus and reported: “Nanda came into bodily contact with a woman, spoke lewd words, and praised the offering of bodily service.” The bhikkhus asked: “How do you know?” Dharma said: “I was traveling with him and saw him do these things.” The elder bhikkhus reproached him, saying: “Why did you conceal it when you were not angry with each other, but report and disclose it when you became angry?” After reproaching him, they reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Dharma: “Did you truly do this?” Dharma replied: “Blessed One, it is true that I did.” After reproaching him in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu conceals another bhikkhu’s grave offense, he commits a Pacittiya offense.’”

Some bhikkhus did not know that another had committed a grave offense and learned of it only afterward. They then became doubtful and asked: “Have we not committed a Pacittiya offense?” They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “It is impossible for one who does not know that another bhikkhu has committed a grave offense to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu knows that another bhikkhu has committed a grave offense and conceals it overnight, he commits a Pacittiya offense.’”

From dawn until the sun has not yet risen, he commits a Dukkata offense with each passing period; when the sun rises, he commits a Pacittiya offense. A novice commits a Dukkata offense. If he wishes to report it but there is no one to whom he can report it, or if he conceals it because he fears that danger may arise, there is no offense.

The seventy-fourth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Nanda thought: “The bhikkhu Dharma promised to travel with me and took my robe, but then refused to go. I had to take the robe back, whereupon the Blessed One reproached me and established a precept for the bhikkhus. Afterward, Dharma again accused me of an offense. Now I should slander him with a baseless accusation of a Sanghadisesa offense.”

Having thought this, Nanda went and said to the elder bhikkhus: “It is true that I touched a woman’s body, spoke lewd words, and praised myself in order to seek the offering of bodily service; the bhikkhu Dharma did likewise.” The bhikkhus asked: “How do you know?” Nanda said: “I was traveling with him and therefore saw it clearly.” The bhikkhus reproached him, saying: “Why do you slander another bhikkhu with a baseless accusation of a Sanghadisesa offense?” They reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Nanda: “Did you truly do this?” “Blessed One, it is true that I did.” After reproaching him in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu slanders another bhikkhu with a baseless accusation of a Sanghadisesa offense, he commits a Pacittiya offense.’”

If he slanders a bhikkhuni, a siksamana, a novice monk, or a novice nun, he commits a Dukkata offense. If a bhikkhuni slanders a bhikkhu or a bhikkhuni, she commits a Pacittiya offense. If she slanders a siksamana, a novice monk, or a novice nun, she commits a Dukkata offense. If a siksamana, a novice monk, or a novice nun slanders any member of the five assemblies, that person commits a Dukkata offense.

The seventy-fifth precept is concluded.

The Buddha was staying in the city of Sravasti. At that time, Nanda thought: “The bhikkhu Dharma promised to travel with me…” and so forth, up to: “He again accused me of an offense” as above. “I slandered him with a baseless accusation of a Sanghadisesa offense, yet still caused him no harm. Now I must devise another way to punish him.”

Nanda then went to Dharma and said: “You are my disciple, and I am your teacher. Previously, you and I came into conflict with each other. Now we should be reconciled and no longer harbor resentment toward each other. Let us return to our former way of life, going together to households and receiving abundant fine and nourishing food.” Dharma immediately reconciled with him and accompanied his teacher.

Nanda then led him to places where there was no food. If anyone came to invite them, he winked and signaled for the person to go away. Nanda calculated matters so that by the time Dharma returned to the monastery, it would be too late for the meal. Thus Dharma received this instruction from his teacher: “There is no food here today. You should return to the monastery.” As soon as Dharma departed, Nanda went to a household that had invited him and ate an abundance of fine and nourishing food.

By the time Dharma returned to the monastery, it was already past noon. After Nanda had finished eating, he returned to the monastery and asked Dharma: “Did you return in time for the meal?” Dharma replied: “No.” Nanda consoled him, saying: “Today you missed one meal. Tomorrow I shall provide you with a meal twice as fine and nourishing.”

The next morning, Nanda again acted as before. This happened three times. He then said to Dharma: “Recently, all the places to which I led you were places where fine and nourishing food was usually obtained, yet we received none. I fear that you may have been rebuked by ‘those above,’ or that the devas were angry, or perhaps your own evil karma brought about this situation. Do not blame me. You should quickly return to the monastery so that you may arrive in time for the meal.” Dharma hurried back to the monastery but still failed to arrive in time for the meal.

Having gone hungry for several consecutive days, Dharma became so faint and weak that he could not rise. After Nanda had finished eating and returned, he again came and asked: “Did you return in time to eat?” Dharma said: “I did not.” Nanda then said: “You deceived your teacher, so you deserved to be punished in this way. If you behave like that again, you will be punished even more severely.”

Only then did Dharma realize that his teacher had deceived him. He became angry and cried out loudly: “Why would a bhikkhu practice deceit and make me fast for three days until I nearly died?” The elder bhikkhus asked: “Why are you making such an uproar?” Dharma said: “For three days, Nanda tormented me and caused me to go hungry.” When the elder bhikkhus heard this, they reproached Nanda in various ways and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Nanda: “Did you truly do this?” “Blessed One, it is true that I did.” After reproaching him in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu says to another bhikkhu, “Come with me to those households, and I shall provide you with an abundance of fine and nourishing food,” but then does not provide it and tells him to return, he commits a Pacittiya offense.’”

Some bhikkhus led other bhikkhus to many households but received no food. They became ashamed and thought: “Could we have committed a Pacittiya offense?” They therefore reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “If a bhikkhu, without intending to torment another, receives no food, it is impossible for him to commit a Pacittiya offense. From now on, this precept shall be stated as follows: ‘If a bhikkhu says to another bhikkhu, “Come with me to those households, and I shall provide you with fine and nourishing food,” but, deliberately intending to cause him distress, does not provide it and instead makes him return, he commits a Pacittiya offense.’”

Some bhikkhus led bhikkhus who were caring for the sick to households, because the bhikkhus—

a sick bhikkhu to obtain food, fearing that the sick monk might miss the proper mealtime, he urged him to return quickly.
After the other monk had left, he became remorseful: “I deliberately told him to return; have I perhaps committed a Pacittiya offense?” He therefore reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for a bhikkhu who does not send another bhikkhu away for the sake of eating alone to commit a Pacittiya offense. From now on, this rule shall be stated as follows: ‘If a bhikkhu says to another bhikkhu, “Come with me to those households; I shall have them give you plenty of delicious and nourishing food,” but, after they arrive, does not give him any and instead says, “Go away.

Whether sitting or talking with you, I am not at ease. It is more pleasant for me to sit alone and talk alone,” intending to annoy and distress the other, he commits a Pacittiya offense.’” If a bhikkhu annoys and distresses a bhikkhuni, a siksamana, a novice monk, a novice nun, or even an animal in this manner, he commits a Dukkata offense. If a bhikkhuni annoys and distresses a bhikkhu or a bhikkhuni in this manner, she commits a Pacittiya offense; if she annoys a siksamana, a novice monk, a novice nun, or even an animal in this manner, she commits a Dukkata offense.

If a siksamana, novice monk, or novice nun annoys and distresses any of the five assemblies in this manner, that person commits a Dukkata offense.
End of the Seventy-sixth Rule
The Buddha was staying in the city of Sravasti. At that time, a large number of bhikkhus were traveling with companions to the country of Kosala when, along the road, they encountered bandits who seized all their robes and bowls. Afterward, they reached a guard station, where the guards asked, “Venerable Ones, where did you encounter the bandits?” The bhikkhus replied, “We encountered them at that place.” The guards discussed the matter among themselves: “If the king hears that the bhikkhus had their robes and bowls stolen within the territory under our responsibility, we will certainly be punished.” The guards then said to the bhikkhus, “Venerable Ones, please remain here for a while.

We shall pursue the bandits and recover your robes and bowls.” The guards immediately pursued and captured them, recovered everything they had stolen, and placed all the articles together in a single heap. The guards discussed among themselves: “To whom should we return their belongings first?” Some said, “We should return the bhikkhus’ belongings first. If the king, who has faith and delight in the Buddha-Dharma, hears of it, he will certainly be pleased.” Agreeing with this suggestion, they said to the bhikkhus, “Come and take your robes and bowls!” The bhikkhus hesitated before the great heap of robes.

Some said, “This robe is mine,” while others said, “This is not my robe,” and so they did not dare take them. The guards asked, “Why do you not take them?” The bhikkhus said, “We do not clearly remember our own robes, so we dare not take them.” The guards said, “Try hard to remember, and claim them quickly.” Just then, the adherents of other sects took the bhikkhus’ fine robes. Since the bhikkhus chose afterward, they had to take the inferior robes left behind by those adherents of other sects.

The guards knew that the Sakyaputra ascetics all wore fine robes, yet now they had received the inferior robes of other sectarians, so they said, “What is so exceptional about you ascetics? You do not even recognize the characteristics of your own robes, so how can you know your own minds? If you knew the characteristics of your robes, how could the adherents of other sects have taken your fine robes?” When the bhikkhus returned to the Buddha, they reported this matter to him.

On account of this, the Buddha assembled the bhikkhus and asked, “Is it true that you did not recognize the characteristics of your own robes?” They replied, “World-Honored One, it is true.” After reproaching them in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this rule shall be stated as follows: ‘When a bhikkhu receives a new robe, he should use one of three colors to make an identifying mark: blue, black, or magnolia-colored.

If he does not use one of these three colors to make a mark, he commits a Pacittiya offense.’” If he wears an unmarked robe, he commits one Pacittiya offense each time he wears it. If he does not wear it, he commits one Pacittiya offense each night. The same applies to bhikkhunis.

Siksamanas, novice monks, and novice nuns commit a Dukkata offense. If a newly received robe has already been marked, failing to mark it again is not an offense.
End of the Seventy-seventh Rule
The Buddha was staying in the city of Sravasti. At that time, the Group of Seventeen Bhikkhus left their robes and bowls scattered about without putting them away, and the Group of Six Bhikkhus took and hid them. When the Group of Seventeen Bhikkhus discovered their loss, they asked the Group of Six Bhikkhus: “My robes and bowl have such-and-such characteristics.

I left them here and there. Who took them, and where were they taken?” The Group of Six Bhikkhus said, “People come and go through this place. How would we know who took them?” The Group of Seventeen asked again, “In which direction did the people who were just here go?” They replied, “They went in all four directions; how could we tell you?” Hearing this, the Group of Seventeen Bhikkhus spread out in the four directions and caught up with the people who had recently come and gone.

They immediately asked them, “I have lost my robes and bowl, sitting cloth, and needle case. You should return them to me.” Those people said, “Venerable Ones, we came for the true Dharma; we did not come to steal!” The Group of Seventeen Bhikkhus, embarrassed by this cutting reply, immediately returned. The Group of Six Bhikkhus asked, “Did you find them?” They replied, “We did.” They asked again, “Did you recover your robes and bowls?” They replied, “We did not.” Then the Group of Six Bhikkhus brought out the robes and bowls and said, “Are these robes and bowls yours?” They replied, “Yes.” When the elder bhikkhus saw this, they reproached the Group of Six in various ways and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you did this?” They replied, “World-Honored One, it is true.” After reproaching them in various ways, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this rule shall be stated as follows: ‘If a bhikkhu himself hides another bhikkhu’s property—whether a robe, bowl, sitting cloth, needle case, or any other requisite of daily life—or has someone else hide it, he commits a Pacittiya offense.’
There was an occasion when a bhikkhu did not put away his robes, bowl, and other belongings. Other bhikkhus saw them but did not dare put them away. They left, and the articles were consequently lost; they were then suspected and acquired a bad reputation.

They thought, “If only the Buddha would permit us to put away another’s belongings for him, that bhikkhu would not lose his robes and bowl, and we would not acquire a bad reputation.” They reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “It is impossible for one who has no deliberate intention to hide the articles, but merely puts them away on another’s behalf, to commit a Pacittiya offense.

From now on, this rule shall be stated as follows: ‘If a bhikkhu, intending to play a prank, hides another bhikkhu’s robes, bowl, sitting cloth, needle case, or, in general, any requisite of another bhikkhu’s livelihood, or has someone else hide it, he commits a Pacittiya offense.’” If he hides an article belonging to a bhikkhuni, siksamana, novice monk, novice nun, or even an animal, he commits a Dukkata offense in every case.

If a bhikkhuni hides an article belonging to a bhikkhu or bhikkhuni, she commits a Pacittiya offense; if she hides an article belonging to anyone else, she commits a Dukkata offense. If a siksamana, novice monk, or novice nun hides an article belonging to any of the five assemblies, that person commits a Dukkata offense.
End of the Seventy-eighth Rule
The Blessed One was staying in the city of Sravasti. At that time, the Group of Six Bhikkhus had influence, while the virtuous bhikkhus had none. The Group of Six Bhikkhus obstructed the virtuous bhikkhus’ Sanghakarma... up to the passage, “The Buddha reproached them in various ways,” as previously stated in the rule concerning “judging a matter in accordance with the Dharma.” The Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus.

From now on, this rule shall be stated as follows: ‘If, when the Sangha is judging a matter in accordance with the Dharma, a bhikkhu has given his consent and afterward disparages the decision, he commits a Pacittiya offense.’” “Afterward disparages it” means saying, “Originally, I did not give my consent to this.” If the Sangha has not performed a Sanghakarma to judge the matter and one afterward disparages it, one commits a Dukkata offense.

The same applies to bhikkhunis. Siksamanas, novice monks, and novice nuns commit a Dukkata offense.

End of the Seventy-Ninth Rule

The Buddha was staying in the city of Sravasti. At that time, whatever kind of robe the bhikkhus needed had already been supplied by the Sangha. Later, they received additional robes and, having acquired a complete set of three robes, discussed among themselves: “To whom should this robe be offered?” Some said: “It should first be offered to the Blessed One.” Others said: “It should be offered to the Venerable Mahakasyapa. The Venerable Mahakasyapa is often praised by the Blessed One, and moreover, he is our senior elder.” The group of six bhikkhus, however, said: “It should first be offered to Qu Gia Le.”

The bhikkhus reported this matter to the Buddha. The Buddha asked the bhikkhus: “Does the Venerable Kasyapa seek to acquire many robes?”

They replied: “The Venerable Kasyapa does not seek them; he accepts them only when they are given.”

Thereupon, the Buddha spoke this verse:

The Buddha told the bhikkhus: “You should offer this robe to the Venerable Kasyapa.” They obeyed accordingly.

The group of six bhikkhus then said: “The bhikkhus give property belonging to the Sangha to their own acquaintances.” When the elder bhikkhus heard this, they rebuked them in every way and then reported the matter to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus: “Did you actually do this?”

They admitted that they had indeed done so. After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish a rule for the bhikkhus. From now on, this rule shall be stated as follows: ‘If a bhikkhu says, “The bhikkhus give property belonging to the Sangha to their own intimate acquaintances,” he commits a Pacittiya offense.’”

The same applies to bhikkhunis. A siksamana, sramanera, or sramaneri commits a Duskrita offense.

End of the Eightieth Rule

The Buddha was staying in the city of Sravasti. At that time, the bhikkhu Dharma conceived this thought: “Previously, Bạt-nan-đà took my robe from me. The Buddha rebuked me and then established a rule for the bhikkhus. I said that he had committed a Sanghavasesa offense, but he in turn slandered me with a baseless accusation of a Sanghavasesa offense and cut off my food portions for as long as three days. By what means should I avenge this grievance?”

Dharma thought: “He has just assigned a robe to me in trust. If I do not return that robe, it will be enough to avenge that humiliation.” Having thought thus, he did not return the robe.

Later, Bạt-nan-đà came to reclaim the robe. Dharma said: “You gave it away before; why do you now demand it back?!”

Bạt-nan-đà said: “I assigned it to you in trust; I did not give it to you!”

Even so, Dharma still would not return it. Bạt-nan-đà then forcibly seized it back, whereupon Dharma cried out loudly. Hearing this, the elder bhikkhus all came and asked: “Why are you shouting so loudly?”

Dharma replied: “Bạt-nan-đà has taken my robe.”

The elder bhikkhus rebuked Bạt-nan-đà: “Why did you assign a robe in trust to an unreliable person, so that afterward you had to seize it back?”

The elders also rebuked Dharma: “When someone assigned a robe to you in trust, why did you not return it?”

The elders reported the matter to the Buddha. Because of this matter, the Buddha assembled the Bhikkhu Sangha and asked Bạt-nan-đà: “Foolish man, did you actually assign a robe in trust to an unreliable person?”

“Blessed One, it is true that I did so.”

The Buddha then asked Dharma: “Foolish man, is it true that after someone had assigned a robe to you in trust, you did not return it?”

He replied: “Blessed One, it is true that I did so.”

After rebuking them in every way, the Buddha told the bhikkhus: “One should not make an assignment in trust to the following five kinds of persons:

• First, a person with whom one is not acquainted.
• Second, a person of poor understanding.
• Third, a person with whom one is not close.
• Fourth, a person who is neither a friend nor a fellow disciple of the same teacher.
• Fifth, a person who is fickle.

“One may make an assignment in trust to those who are not among these five kinds of persons. Furthermore, one should not make an assignment in trust to persons possessing either of these two qualities:

• First, one who cannot praise another person.
• Second, one who cannot help another person gain a good reputation.

“Furthermore, one should not make an assignment in trust to persons possessing either of these two qualities:

• First, one who, after accepting a valuable article assigned in trust on another’s behalf, cannot safeguard it as though it were his own.
• Second, one who, having a valuable article, cannot assign it in trust for another to use without later regretting it.

“Furthermore, one should not make an assignment in trust in either of these two cases:

• First, when one does not know whether the person is still alive.
• Second, when one does not know whether the person is still practicing.”

The bhikkhus then had this thought: “The Buddha permits us to make assignments in trust; therefore, we should assign things in trust to our fathers, mothers, brothers, and sisters.” This matter was again reported to the Buddha. The Buddha taught: “One should not assign things in trust to householders; they should be assigned in trust to members of the five assemblies.”

Some bhikkhus lived alone in their rooms and had extra robes, but they did not know how to assign them in trust, so they reported the matter to the Buddha. The Buddha taught: “One should make the assignment in trust to a person who is far away. If one needs to exchange one of the three robes, one should bare the right shoulder, remove one’s footwear, kneel, hold the robe in one’s hands, mentally reflect, and say aloud: ‘This robe is mine and consists of so many panels. I now relinquish it.’ One should say this a second and a third time.

“Afterward, one may accept the extra robe. As in the preceding procedure, one should mentally reflect and say aloud: ‘I have this robe, consisting of so many panels. I now accept and undertake to keep it.’ One should say this a second and a third time.

“The robe that has been relinquished should also be assigned in trust according to the preceding procedure. One should mentally reflect and say aloud: ‘This is my extra robe. I assign it in trust to Venerable...’ One may then take and use it on the authority of that venerable.

“If there is no need to change the person to whom it is assigned, that extra robe should be assigned in trust in this manner. In the procedure for a personal assignment in trust, on the eleventh day one must follow the preceding procedure, mentally reflecting and saying aloud: ‘This is my extra robe. I take it back from Venerable...’ Afterward, as in the preceding procedure, one should again undertake it and assign it in trust.

“If making the assignment in trust in another’s presence, one should follow the preceding procedure and perform the successive formal act of assignment in trust. Holding the robe in one’s hands, one should say aloud: ‘This is my extra robe. I request to perform the assignment-in-trust procedure with the Elder.’

“The Elder should ask: ‘This robe of yours has been assigned in trust to me. To whom should I give it?’

“The bhikkhu making the assignment should reply: ‘You may give it to anyone you wish among the five assemblies.’

“The elder bhikkhu accepting the assignment in trust should immediately say: ‘I now give it to Venerable... If the Elder needs it, he may go to that person, take it, and use it; and he should safeguard it well.’”

Afterward, the bhikkhu who had accepted the assignment-in-trust procedure told the bhikkhu who had previously been named as the recipient about this matter. The bhikkhu who had been named feared committing an offense concerning an extra robe and therefore did not dare accept it. Not knowing how to resolve the matter, he reported it to the Buddha.

Because of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “One should not tell the bhikkhu who has been named. I shall now establish a rule for the bhikkhus. From now on, this rule shall be stated as follows: ‘If a bhikkhu assigns a robe in trust to a bhikkhu, bhikkhuni, siksamana, sramanera, or sramaneri and afterward takes it back by force, he commits a Pacittiya offense.’ The same applies to bhikkhunis. If one gives a robe to another and later asks for it back, and the other person gives it back and one accepts it, there is no offense.”

End of the Eighty-First Rule

The Buddha was staying in the city of Rajagrha. At that time, Bạt-nan-đà regularly received offerings from a certain family. Later, that family invited the Sangha to a meal. On that day, early in the morning, Bạt-nan-đà put on his robe, took his bowl, entered the city, and went from house to house engaging in conversation....

When the time came, the invited members of the Sangha put on their robes, took their bowls, went to that family’s house, and the entire assembly had to sit waiting for a long time. They said to the householder: “The noon hour has nearly passed. Why have you not invited the Sangha to take the meal?”

The householder said: “I invited the Sangha on account of Bạt-nan-đà, so we must wait until he arrives.”

By the time Bạt-nan-đà arrived, it was nearly past noon.

Some bhikkhus were able to eat, some ate only a little, and some did not eat at all. The host therefore reproached Bạt-nan-đà: “What urgent business could the Sakyan ascetics have? Why, after accepting my invitation, did you go to other houses and arrive only when noon was nearly past, preventing the bhikkhus from eating the food I offered?

The large amount of food we prepared has now gone to waste.” The bhikkhus reproached Bạt-nan-đà in every way: “Because you bring no benefit to the Buddha-Dharma, you have caused such distress to the Sangha.” They reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked Bạt-nan-đà: “Did you truly do this?” “Blessed One, I did indeed.” After reproaching him in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If a bhikkhu, having accepted a person’s invitation, goes to another house before the meal, he commits a Pacittiya offense.’

Later, a donor of Bạt-nan-đà personally carried the prepared food to the monastery to make an offering to the Sangha and Bạt-nan-đà. Bạt-nan-đà finished eating first and then went to another house. Because Bạt-nan-đà was absent, the householder did not serve the food, although the Sangha had been seated for a long time.

The bhikkhus said: “Noon is nearly past; why have you not served the Sangha?” The householder said: “I prepared this chiefly for Bạt-nan-đà. I shall serve it when he arrives.” In the end, Bạt-nan-đà did not return, and the food was not served. The householder reproached Bạt-nan-đà at length, and the bhikkhus also criticized him and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked Bạt-nan-đà: “Did you truly do this?” “Blessed One, I did indeed.” After reproaching him in every way, the Buddha told the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu, having accepted a person’s invitation, goes to another house before or after the meal, he commits a Pacittiya offense.’

Some bhikkhus had business of the Sangha, business concerning a stupa, or personal business requiring them to go to another house, but they did not dare to go and reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit bhikkhus to inform other bhikkhus before departing. From now on, this precept shall be stated as follows: ‘If a bhikkhu, having accepted an invitation, goes to another house before or after the meal without informing another bhikkhu, he commits a Pacittiya offense.’

Some bhikkhus, being at odds, did not speak with one another; others were meditating or deeply asleep. When going out through the gate, a bhikkhu would not know whom to inform. Upon seeing other bhikkhus, he would run after them and shout loudly from afar to notify them.

When laypeople saw this, they reproached them, saying: “The bhikkhus run like deer or rabbits and shriek like bald-headed owls. They truly lack the conduct of ascetics and destroy the ascetics’ Dharma.” When the elder bhikkhus heard this, they reproached them in every way and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Did you truly do this?” “Blessed One, we did indeed.” After reproaching them in every way, the Buddha told the bhikkhus: “You should not give notice from afar.

From now on, this precept shall be stated as follows: ‘If a bhikkhu, having accepted a person’s invitation, goes to another house before or after the meal without approaching near enough to inform another bhikkhu, he commits a Pacittiya offense.’”

The bhikkhus then wondered: “During the robe season, must one give notice or not?” They reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “The robe season is excepted. From now on, this precept shall be stated as follows: ‘If a bhikkhu, having accepted a person’s invitation, goes to another house before or after the meal without approaching near enough to inform another bhikkhu, except when there is a proper occasion, he commits a Pacittiya offense.’” A proper occasion means the robe season.

If he gives notice that he is going to house A but goes to house B, this is not considered giving notice. If, without giving notice, he goes to a household, he commits a Dukkata offense when one foot crosses the doorway and a Pacittiya offense when both feet cross the doorway. The same applies to bhikkhunis.

A siksamana, samanera, or samaneri commits a Dukkata offense. If he gives notice that he is going to one house and, because of that, proceeds to another house, there is no offense. If no bhikkhu is present whom he can inform, there is also no offense.

The eighty-second precept is concluded.

The Buddha was traveling through the country of Kosala together with a complete assembly of one thousand two hundred and fifty great bhikkhus. Among the bhikkhus, some obtained rooms in which to sleep, some slept at the foot of trees, and some lay down in the open. At that time, the group of six bhikkhus put on their robes and carried their bowls early in the morning, then conversed with laypeople about worldly affairs in the lanes until dusk.

Travelers who saw them objected, saying: “This is not a place for renunciants to converse. Why do they not remain in an aranya and guard their sense faculties?” Others said: “These men do not delight in the Buddha-Dharma and do not respect the precepts. Whenever they find a place for cheerful conversation and amusement, they lose all awareness of time.” When the elder bhikkhus heard this, they reproached them in every way and then reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus: “Did you truly do this?” “Blessed One, we did indeed.” After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu enters a village at an improper time, he commits a Pacittiya offense.’

Some bhikkhus had matters requiring them to enter a village at an improper time, but they did not dare to enter and reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit entry into a village at an improper time when there is a proper occasion. From now on, this precept shall be stated as follows: ‘If a bhikkhu enters a village at an improper time without approaching near enough to inform a virtuous bhikkhu, except when there is a proper occasion, he commits a Pacittiya offense.’” A proper occasion is when there is danger. A samanera commits a Dukkata offense. If one passes through a village while traveling, must stay there overnight because evening has fallen, or any of the eight dangers arise, there is no offense.

The eighty-third precept is concluded.

The Buddha was in the city of Rajagriha. At that time, not far from the city was a shrine dedicated to a tree spirit. Many people worshiped there during a festival that lasted seven days.

They left behind the various flowers used as ceremonial offerings. Afterward, the bhikkhus took them back and stuffed them into rope beds and wooden beds, using them to make pillows and mattresses. When laypeople saw this, they reproached them, saying: “These things stink and constantly breed insects.

Why do the bhikkhus sit and lie upon them? They truly lack the conduct of ascetics and destroy the ascetics’ Dharma!” When the elder bhikkhus heard this, they reproached them in every way and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Did you truly do this?” “Blessed One, we did indeed.” After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If a bhikkhu uses various kinds of flowers to stuff articles used for sitting or lying down, he commits a Pacittiya offense.’”

The various kinds of flowers refer to willow flowers, white poplar flowers, pear flowers, and jambu flowers. When he forms the intention and prepares to stuff them, he commits a Dukkata offense in each case; when the article is completed, he commits a Pacittiya offense. If he does not dismantle and discard it, then each time he sits upon it, he commits a Pacittiya offense. Each time he lies upon it, he commits a Pacittiya offense. If another person gives it to him and he accepts it, he commits a Pacittiya offense. He must first relinquish it and only then confess the offense. If he does not do so, his offense becomes still graver. The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense.

The eighty-fourth precept is concluded.

The Buddha was in the city of Sravasti.

At that time, the bhikkhus used beds with high legs. When elderly and sick bhikkhus climbed onto or down from them, they fell to the ground and were injured, or their bodies became exposed. When the laypeople saw this, they criticized them, saying: “These bhikkhus are like kings, nobles, and members of wealthy clans; they do not know moderation.”

At that time, King Pasenadi offered his own bed to the bhikkhu Upananda. After receiving the bed, Upananda displayed it in his room. It was the Blessed One’s customary practice to inspect the bhikkhus’ rooms once every five days. Upananda showed it off to the Buddha, saying: “My bed is placed here.” The Buddha immediately rebuked him: “You foolish man! How can you dwell at ease within the perilous prison of birth and death, with no aspiration to escape? You should not use such a luxurious bed adorned with brocade. If you do so, you commit a Dukkata offense.”

On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu has a seat, a corded bed, or a wooden bed made for himself, its legs should be no higher than eight fingerbreadths of the Sugata, excluding the part inserted into the mortise. If they exceed this, he commits a Pacittiya offense.’”

If such a bed, whether made by oneself or caused to be made by another, exceeds the prescribed height, the excess must be cut off before the offense is confessed. If one receives from someone else a bed that exceeds the prescribed height, then, upon receiving it, one must immediately bear in mind: “This bed is not in accordance with the Dharma; I shall cut it down.” If one receives it without giving rise to such a thought, one commits a Pacittiya offense. It should be cut down, and only afterward should the offense be confessed. The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a Dukkata offense.

End of the eighty-fifth precept

The Buddha was dwelling in the city of Rajagriha. At that time, the bhikkhus made needle cases from bone, teeth, and horn. They searched everywhere for these materials, even rummaging through rubbish heaps. When the laypeople saw this, they criticized them, saying: “These ascetics are like dogs, like birds, or like horn turners—filthy and disgusting.”

The bhikkhus went to slaughterhouses and waited for cattle and buffaloes to be killed so that they could ask for their bones and horns. The butchers resented them and made sarcastic remarks: “It seems these ascetics only want many animals to be killed; they delight when they see much slaughter. Day and night these people constantly preach loving-kindness and compassionate protection toward living beings, yet now they have no compassion or benevolence at all.”

At that time, there was a bone turner who had faith and delight in the Buddha’s Dharma and regularly supplied such implements to the bhikkhus. He either took bones and horns that he had stored to make them or searched for bones and horns with which to make them. As a result, the craftsman had no free time to work for anyone else. The members of his household said to one another: “If he continues working without payment for these ascetics, each of us will have to fend for ourselves.” His neighbors discussed the matter, saying: “It is because you have faith and reverence for the ascetics that you have become so destitute.”

When the elder bhikkhus heard of this, they rebuked the offenders in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have acted in this way?” They replied: “Blessed One, it is indeed true.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a needle case from bone, teeth, or horn, he commits a Pacittiya offense.’”

If a bhikkhu forms the intention and makes preparations to produce one, he commits a Dukkata offense; when it is completed, he commits a Pacittiya offense. In every case, it should first be destroyed, and only afterward should the offense entailing forfeiture be confessed. There is no offense in making a tube for administering medicine into the nostrils. In other respects, it is as stated in the precept concerning the making of beds.

End of the eighty-sixth precept

The Buddha was dwelling in the city of Sravasti. At that time, the bhikkhus sat upon the Sangha’s beds without spreading sitting cloths, and thus the mattresses became soiled. There was also a bhikkhu who involuntarily discharged excrement, thinking that he was merely passing wind. When he realized what had happened, he washed the mattress and spread it out to dry in front of the room. The Blessed One saw it and asked the Venerable Ananda: “Whose mattress is that?” The Venerable Ananda related the matter in full.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have acted in this way?” They replied: “Blessed One, it is indeed true.” After rebuking them in every way, the Buddha told the bhikkhus: “You should not sit upon the Sangha’s beds and mattresses without spreading a sitting cloth. Whoever violates this commits a Dukkata offense. I now permit the bhikkhus to use sitting cloths in order to protect their bodies, protect their robes, and protect the Sangha’s beds and mattresses.”

The bhikkhus then thought: “The Buddha has permitted us to use sitting cloths.” Consequently, they made them very large, so that they hung down to the ground and became soiled. The laypeople asked the bhikkhus: “What kind of robe is this that hangs down and sweeps the ground?” They replied: “This is our sitting cloth.” The laypeople derided them, saying: “Venerable ones! Why do you not make them proportionate to your bodies? Although you are not spending your own money, you should still know moderation. The Sakyans’ sons constantly speak of having few desires and knowing contentment, yet now they behave like this. They truly lack the conduct of ascetics and are destroying the ascetics’ Dharma.”

When the elder bhikkhus heard of this, they rebuked the offenders in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have acted in this way?” They replied: “Blessed One, it is indeed true.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a nisidana, he should make it to the prescribed dimensions: two spans of the Sugata in length and one and a half spans in width. If he makes it larger than the prescribed dimensions, he commits a Pacittiya offense.’”

The elder Udayin had a large body, but his sitting cloth was small, so when he sat upon it both his knees extended beyond it. When the Buddha came to inspect the rooms, Udayin grasped and stretched the sitting cloth as though stretching an oxhide. The Buddha asked: “Why are you doing that?” Udayin replied: “Blessed One, my body is large, but the sitting cloth is small, so I am stretching it to make it wider.” The Buddha rebuked him, saying: “You foolish man! You are always putting on an act. I now permit an additional span at the two ends.”

On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a nisidana, he must make it to the prescribed dimensions: two spans of the Sugata in length and one and a half spans in width, with an additional square span. If he makes it larger than the prescribed dimensions, he commits a Pacittiya offense.’”

“An additional square span” means that it should be cut into three parts and joined to the end along the length; the remaining part may be used to mark the four corners, though it may also be left unmarked. This excludes bhikkhunis, siksamanas, samaneras, and samaneris. In other respects, it is as stated in the precept concerning the making of beds.

End of the eighty-seventh precept

The Buddha was dwelling in the city of Sravasti. At that time, the bhikkhu Pilindavaccha suffered from sores all over his body, from which blood and pus flowed, making him filthy. When he wore robes and then removed them, the cloth adhered to the sores and caused him pain. While making his rounds inspecting the rooms, the Buddha saw him and asked that bhikkhu: “Has your illness improved? Are you in great pain?” The sick bhikkhu replied: “My illness has not improved, and the pain is unbearable! When I wear robes and then change them, the cloth sticks to the sores and strips away the skin, causing unimaginable pain.”

On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “I now permit the bhikkhus to use a cloth for covering sores, made from thin, fine fabric, in order to protect the body, protect the robes, and protect the Sangha’s sitting mattresses.”

The bhikkhus thought: “The Buddha has permitted us to make cloths for covering sores.” They consequently made them so long that they covered them from head to foot and trailed along the ground, soiling the cloths. When the laypeople saw this, they criticized them.

(as stated in the rule concerning the sitting cloth). When the elder bhikkhus heard of this, they rebuked them in every way and then reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have done this?” “Blessed One, it is indeed true.” After rebuking them in every way, the Buddha told the bhikkhus: “I now establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a cloth for covering sores, he should make it according to the prescribed dimensions: four spans in length and two spans in width, measured by the span of the Sugata. If he makes it larger than the prescribed dimensions, he commits a Pacittiya offense.’” The cloth for covering sores is to be worn when one has sores; when the sores have healed, it should be formally assigned to another.

The remainder is as stated in the rule concerning the sitting cloth.
End of the eighty-eighth rule
The Buddha was staying in the city of Sravasti. At that time, the Buddha permitted Visakha’s mother to offer rain-bathing cloths to the Sangha. The bhikkhus made them excessively wide and long.

The householders criticized them... up to the point where the bhikkhus reported the matter to the Buddha, as stated in the preceding rule. The Buddha told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu makes a rain-bathing cloth, he should make it according to the prescribed dimensions: five spans in length and two and a half spans in width, measured by the span of the Sugata.

If he makes it larger than the prescribed dimensions, he commits a Pacittiya offense.’” The remainder is as stated in the rule concerning the cloth for covering sores.
End of the eighty-ninth rule
The Buddha was staying in the city of Sravasti. At that time, the bhikkhus sewed robes for themselves equal in size to or larger than the robe of the Sugata. The householders criticized them, saying... up to the passage: The bhikkhus reported the matter to the Buddha, all as stated in the preceding rule.

The Buddha told the bhikkhus: “I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu sews a robe for himself equal in size to or larger than that of the Sugata, he commits a Pacittiya offense.’” The dimensions of a robe equal in size to the robe of the Sugata are nine spans in length and six spans in width, measured by the span of the Sugata. These are called the dimensions of a robe equal in size to the robe of the Sugata.

Nanda was four fingerbreadths shorter than the Buddha and did not know according to what dimensions he should sew his robe, so he asked the Buddha. The Buddha taught: “Nanda is permitted to sew a robe two fingerbreadths shorter than the Buddha’s robe.” There were also other bhikkhus who were shorter and did not know according to what dimensions they should sew their robes, so they asked the Buddha. The Buddha taught: “It is permitted to sew a robe according to whether the wearer’s body is tall or short.” The remainder is as stated in the rule concerning the rain-bathing cloth.
End of the ninetieth rule
The Buddha was staying in the city of Rajagriha. At that time, Nanda and Upananda discussed the matter together, saying: “The Blessed One has taught that if one diverts to oneself property intended for the Sangha, one commits a Nissaggiya Pacittiya offense. We should now divert it to each other.” Each of them spoke to donors so that they might profit together.