彌沙塞部和醯五分律

DHARMAGUPTAKA VINAYA IN FIVE PARTS - VOLUME 10

FASCICLE 10
Part 1: DISCIPLINARY RULES FOR BHIKSHUS

Section 6: EXPLANATION OF THE FOUR PATIDESANIYA DHARMAS

The Buddha was residing in the city of Shravasti. At that time, an upasika named Mother Hojala had faith and delight in the Buddhadharma and regularly made offerings to shramanas, for which people praised her. Later, with that faith, she left the household life. She lived with few desires and contentment, yet continued to make many offerings. While returning from almsround, she encountered a bhikshu and asked, “Venerable, where are you going?” The bhikshu replied, “I am going on almsround.” She then asked, “Would you accept this food from me?” The bhikshu said, “I can accept it.” She immediately offered it to him and then entered another household to seek alms.

Two bhikshus said to one another, “Bhikshuni Mother Hojala is able to obtain food, so we should go to her and receive some.” When the other bhikshus heard this, they went to her and all received food. Whatever food this bhikshuni obtained, she offered it all, thinking, “I shall take home and eat the final portion I receive.” However, after receiving food for the last time and carrying it home, she again encountered a bhikshu. As before, the bhikshuni asked him the same question and then offered the food to him as well. She returned with an empty bowl.

After the bhikshus had eaten, they gathered and discussed the matter among themselves: “That bhikshuni is fortunate and can obtain abundant food. Why should we trouble ourselves by going to many places to seek alms? Each day, we need only go together and follow her.” Thus, early the following morning, those bhikshus went to find the bhikshuni and followed her. Whatever food the bhikshuni obtained, she offered it all to them and had no choice but to return with an empty bowl. This continued in the same way for three full days.

That morning, while going on almsround, the bhikshuni tried to avoid a horse-drawn carriage carrying a wealthy householder, staggered, and fell to the ground. King Prasenajit had previously issued an order that anyone in the kingdom who treated the shramanas, the sons of the Shakyan, with contempt would be severely punished. The householder was therefore terrified. He immediately descended from his carriage, helped the bhikshuni to her feet, and apologized: “I did not strike you, so why did you fall like that?”

The bhikshuni said, “Indeed, you did not strike me, but I fell because I was hungry.”

The householder asked, “Were you unable to obtain alms?”

The bhikshuni replied, “All the food I obtained on almsround was offered to the bhikshus, and so I have come to this wretched condition.”

The householder said, “Venerable nun, please accept this food from me.”

The bhikshuni silently consented and accepted it, but then offered it to the bhikshus as well.

When the householder descended from his carriage, a great crowd gathered. They all criticized the matter, saying, “Although this bhikshuni gives offerings without weariness, those who receive them ought to exercise discernment. These people constantly speak of having few desires and being content, yet now they greedily accept food offered by a fellow practitioner, causing her to suffer such hardship!”

These complaints reached the elder bhikshus. After censuring the offenders’ wrongdoing in every way, they reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikshu Sangha and asked the bhikshus, “Did you actually do this?”

“Blessed One, it is true that we did.”

After rebuking them in every way, the Buddha told the bhikshus, “I shall now establish this Patidesaniya Dharma for the bhikshus. From this day forward, this precept shall be stated as follows:

“‘If a bhikshu goes to a bhikshuni and receives food, that bhikshu should approach the other bhikshus and acknowledge his fault, saying: “I have fallen into a blameworthy dharma. I now acknowledge my fault before the venerable ones.” This is called a Patidesaniya Dharma.’”

Some bhikshus had bhikshuni relatives who were able to obtain food. Seeing that the bhikshus had difficulty obtaining alms, they said, “Do not inflict hardship upon yourselves. Come to us and receive food.”

The bhikshus said, “The Buddha has not permitted us to receive food from bhikshunis.”

The bhikshunis said, “Venerable ones, you should report this to the Buddha. Only relatives know when they ought to give, and those who know clearly ought to accept.”

The bhikshus reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikshu Sangha and told the bhikshus, “I now permit bhikshus to receive food from bhikshunis who are their relatives. From this day forward, this Patidesaniya Dharma shall be stated as follows:

“‘If a bhikshu goes to a bhikshuni who is not his relative and receives food, that bhikshu should approach the other bhikshus and acknowledge his fault, saying: “I have fallen into a blameworthy dharma. I now acknowledge my fault before the venerable ones.” This is called a Patidesaniya Dharma.’”

There were also bhikshus who supported sick bhikshus while going on almsround, thereby worsening their illnesses. The bhikshunis said, “Do not bring hardship upon yourselves. Come to us and receive food.”

The sick bhikshu said, “The Buddha has not permitted me to receive food from a bhikshuni who is not a relative. Please report this to the Buddha.”

On account of this matter, the Buddha assembled the Bhikshu Sangha and told the bhikshus, “I now permit a sick bhikshu to receive food from a bhikshuni who is not a relative. From this day forward, this Patidesaniya Dharma shall be stated as follows:

“‘If a bhikshu who is not ill receives food from a bhikshuni who is not a relative, that bhikshu should approach the other bhikshus and acknowledge his fault, saying: “I have fallen into a blameworthy dharma. I now acknowledge my fault before the venerable ones.” This is called a Patidesaniya Dharma.’”

At that time, some bhikshunis, whether at a Sangha monastery, at their own dwelling places, or in lay households, prepared an earlier meal and a later meal for the bhikshus, consisting of patadana noodles and gruel. They also prepared bathing water, various oils, and ghee. The bhikshus did not know what to do and reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Bhikshu Sangha and told the bhikshus, “I now permit you to accept food offered by bhikshunis, but you may not accept it at crossroads or in lanes. From this day forward, this Patidesaniya Dharma shall be stated as follows:

“‘If a bhikshu who is not ill, while in a lane, personally receives food from the hand of a bhikshuni who is not his relative, that bhikshu should approach the other bhikshus and acknowledge his fault, saying: “I have fallen into a blameworthy dharma. I now acknowledge my fault before the venerable ones.” This is called a Patidesaniya Dharma.’”

If a bhikshu is outside a village while a bhikshuni is inside the village when he receives food; if a bhikshu is inside a village while a bhikshuni is outside the village when he receives food; if a bhikshu is in the air while a bhikshuni is on the ground when he receives food; or if a bhikshu is on the ground while a bhikshuni is in the air when he receives food—in every case, he commits a dushkrita offense. A shramanera commits a dushkrita offense.

The First Dharma Is Concluded

The Buddha was residing in the city of Rajagriha. At that time, a lay devotee invited both divisions of the Sangha to a meal. The group of six bhikshus and the group of six bhikshunis sat facing one another, each in turn telling the servers to bring more food for the others. Consequently, the well-behaved bhikshus received no food. They said to the host, “You have invited the Sangha today, so why do you not bring additional food?”

The householder said, “These bhikshus have confused me, and I do not know to whom I should give more and to whom I should not.”

The host then criticized the group of six bhikshus: “These men and women encourage one another to eat just like worldly people who bring their wives to attend a feast at someone else’s home. They truly lack the conduct of shramanas and are destroying the Dharma of shramanas.”

When the elder bhikshus heard 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 Bhikshu Sangha and asked the group of six bhikshus, “Did you actually do this?”

“Blessed One, it is true that we did.”

After rebuking them in every way, the Buddha told the bhikshus, “I shall now establish a Patidesaniya Dharma for the bhikshus. From this day forward, this precept shall be stated as follows:

“‘If a bhikshu is invited to take a meal in the home of a layperson, and while there a bhikshuni says the following:

“Give rice to this bhikkhu; give soup to that bhikkhu.” The bhikkhus should say to that bhikkhuni: “Sister, you should not do this. Wait until the bhikkhus have finished their meal.” If, among those bhikkhus, not one says to that bhikkhuni, “Sister, you should not do this. Wait until the bhikkhus have finished their meal,” then those bhikkhus should approach the other bhikkhus and acknowledge their offense, saying: “I have fallen into a blameworthy offense. I now acknowledge it before the Venerable Ones.” This is called a rule requiring acknowledgment.

At that time, five hundred bhikkhus were taking a meal at the home of a householder. That family regularly made offerings to a certain bhikkhuni, so she came there. The bhikkhus all said at once: “Sister, step back a little! Sister, step back a little!” That bhikkhuni was deeply embarrassed and left. Seeing this, the host asked the bhikkhus: “Has this bhikkhuni offended you? Why did you all drive her away?” Others said: “These ascetics were afraid that the bhikkhuni would take away their share of the food, so they drove her away. If those who have gone forth together are jealous of one another and behave so badly, how much more so toward others!”

When the elder bhikkhus heard of this, they reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “When bhikkhus are taking a meal, if a bhikkhuni, without acting out of anger, delusion, or fear, directs that additional food be served, then it is impossible that merely by remaining silent the bhikkhus would commit a Patidesaniya offense.

“From now on, this Patidesaniya rule shall be recited as follows: ‘When a bhikkhu has been invited to take a meal in the home of a layperson, if a bhikkhuni directs a server, saying, “Give more rice to this bhikkhu; give more soup to that bhikkhu,” the bhikkhus should say to that bhikkhuni: “Sister, please wait a little until the bhikkhus have finished their meal.” If, within the assembly, not even one person says this, then those bhikkhus should approach the other bhikkhus and acknowledge their offense, saying: “I have fallen into a blameworthy offense. I now acknowledge it before the Venerable Ones.” This is called a rule requiring acknowledgment.’

“If a bhikkhuni directs that additional food be served to a bhikkhu, the most senior elder bhikkhu should speak. If the words of the most senior elder have no effect, the second most senior elder should speak, and so on in succession down to the most recently ordained bhikkhu. If a sikshamana or samaneri directs that additional food be served to a bhikkhu and the bhikkhu does not say, ‘Step back a little,’ he commits a dukkata offense. If a bhikkhu unfairly directs that additional food be served to another bhikkhu, and that bhikkhu eats it, he commits a dukkata offense. A samanera commits a dukkata offense.”

Here ends the second rule.

The Buddha was residing in the country of Kausambi. At that time, the householder Ghoshila had faith and delight in the Buddha’s Dharma, had seen the Dharma and attained its fruit, and regularly made offerings to the Buddha and the Sangha of bhikkhus. After some time, Ghoshila’s household became impoverished, and his relatives and acquaintances brought food to the family.

Nevertheless, the bhikkhus continued going to his house, filling their bowls with food, and carrying it away. The members of Ghoshila’s household could no longer endure the suffering of hunger. Seeing this, the neighbors all criticized them, saying: “Although the donor may never grow weary of giving, the recipients should know contentment!

Why do they encroach upon and harm this family? Their possessions have been exhausted, and we bring food to sustain them; why do these bhikkhus still come and diminish their share of food? They have no compassionate heart and care only about satisfying their own appetites.

They truly lack the conduct of ascetics and are destroying the ascetic Dharma.”

When the elder bhikkhus heard of this, they reproached them in many ways 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?”

“It is true, Blessed One.”

After reproaching them in many ways, the Buddha told the bhikkhus: “I now permit the bhikkhus to perform for the householder Ghoshila the karman designating a family of trainees, by a motion and one proclamation, prohibiting any bhikkhu from entering that house. A bhikkhu should be appointed to proclaim:

“‘Venerable Sangha, please listen. When bhikkhus go to and from the home of this householder Ghoshila, they fill their bowls with various foods and carry them away, leaving nothing for the host, so that the possessions of his household have been exhausted. The karman designating a family of trainees is now to be performed, prohibiting any bhikkhu from entering his house. If the time is appropriate for the Sangha, the Sangha approves. This is the motion.

“‘Venerable Sangha, please listen. When bhikkhus go to and from the home of this householder Ghoshila, they fill their bowls with various foods and carry them away, leaving nothing for the host, so that the possessions of his household have been exhausted. The karman designating a family of trainees is now to be performed, prohibiting any bhikkhu from entering his house. Let those elders who approve remain silent; whoever does not approve should speak.

“‘The Sangha has agreed to perform the karman designating the householder Ghoshila’s household as a family of trainees. The Sangha approves and therefore remains silent. Thus do I understand this matter.’”

At that time, the bhikkhus also performed the karman designating other households as families of trainees, and then reported this to the Buddha. The Buddha said: “You are not permitted to perform indiscriminately the karman designating other households as families of trainees. If the wife is a noble disciple and the husband an ordinary person, or if the wife is an ordinary person and the husband a noble disciple, the karman designating a family of trainees should not be performed. Only when both husband and wife are noble disciples, free from stinginess, and their possessions have been exhausted may the karman designating a family of trainees be performed.”

Afterward, none of the bhikkhus dared to visit Ghoshila’s house, so the family no longer saw any of the venerable monks. Ghoshila then went to the Sangha’s monastery and said to the bhikkhus: “I take refuge in the Three Jewels and seek no other field of merit. May the Venerable Ones be pleased to visit my home.”

The bhikkhus reported this matter to the Buddha. The Buddha permitted them to go there. The bhikkhus went but did not dare accept food. The householder said: “I take refuge in the Three Jewels and seek no other field of merit. May the venerable monks accept food from me.”

The bhikkhus reported the matter to the Buddha. The Buddha said: “I permit you to accept one-third of a bowlful.”

After the Buddha permitted them to accept one-third of a bowlful, all the bhikkhus again flocked there to receive food, and the family’s resources became even more depleted than before. When the elder bhikkhus heard of this, they reproached them in many ways 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?”

“It is true, Blessed One!”

After reproaching them in many ways, the Buddha told the bhikkhus: “I now establish this Patidesaniya rule for the bhikkhus. From now on, this precept shall be recited as follows: ‘There are families of trainees for whom the Sangha has performed the karman designating them as families of trainees. If a bhikkhu accepts food from such a family of trainees, he should approach the other bhikkhus and acknowledge his offense, saying: “I have fallen into a blameworthy offense. I now acknowledge it before the Venerable Ones.” This is called a rule requiring acknowledgment.’”

Before the possessions of Ghoshila’s household had been exhausted, Ghoshila had separately established a place of convalescence and invited sick bhikkhus from within the Sangha there to receive offerings. He had likewise established a place where medicines were offered. Afterward, the sick bhikkhus felt ashamed and did not dare accept these offerings. The householder said: “It was for the sick bhikkhus within the Sangha that I established this place of convalescence, just as I also established a place for offering medicines. If the venerable monks do not accept these things, I will not take them back.”

The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “These requisites were established by the donor before the household’s possessions were exhausted. I now permit the bhikkhus to accept them freely.”

From now on, this precept shall be stated as follows: “There are trainee families for whom the Sangha has performed the formal act designating them as trainee families. If a bhikkhu who is not ill, without having previously received an invitation, accepts food from such a trainee family, that bhikkhu should approach the other bhikkhus and acknowledge his offense: ‘I have fallen into a blameworthy offense. I now confess it before the Venerable Ones.’ This is called an offense requiring acknowledgment.”

Again, a bhikkhu who was not ill accepted food from a family designated by a formal act as a trainee family. After accepting it, doubt arose in his mind: “Might I have committed an offense requiring acknowledgment?” He brought the food back and gave it to the other bhikkhus. After eating it, the other bhikkhus asked, “Why did you not eat?” He replied, “Although I was not ill, I accepted food from a family designated by a formal act as a trainee family, and I feared committing an offense requiring acknowledgment!” The other bhikkhu said, “As you suspected concerning yourself, I now fear that I have committed an offense.” He reported this to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “If one accepts food from a family designated by a formal act as a trainee family but does not eat it and gives it to another to eat, neither commits an offense. From now on, this precept shall be stated as follows: ‘There are trainee families whom the Sangha has designated as trainee families by a formal act. If a bhikkhu who is not ill, without having previously received an invitation, personally accepts food from any such trainee family, that bhikkhu should approach the Venerable Ones and acknowledge his offense: “I have fallen into a blameworthy offense.

I now confess it before the Venerable Ones.” This is called an offense requiring acknowledgment.’ If the property of a trainee family has been exhausted, the Sangha, if it possesses fields or gardens, should allow them to manage these so that they may depend upon the surplus. If there are no fields or gardens, then whenever the Sangha receives some other offering, it should have a member of that trainee family serve as a messenger so that the family may depend upon the surplus goods.

If even this means is unavailable, then upon returning from almsround the bhikkhus should go to their home to eat, leaving the remaining food for them. If this cannot be done, they should bring them to the Sangha monastery and provide them with rooms and bedding, and give them food in due order. They should also give them drinks at the allowable time outside the meal period.

If cloth is received, a share should also be allotted to them. The bhikkhunis should likewise make provisions for the women of the trainee family. A novice who violates this incurs a dukkata offense.

The third rule is concluded.

The Buddha was staying at Kapilavastu in the Banyan Grove. At that time, certain laypeople brought food to offer to bhikkhus living in the wilderness, but robbers seized it. The laypeople reproached them, saying, “Why did you not inform us? Had we known, we would either have brought clubs with us for protection or not have brought the food at all.” The bhikkhus reported this to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Is it true that you did this?”

“Blessed One, it is true.”

After reproaching them in various ways, the Buddha told the bhikkhus: “I shall now establish this rule requiring acknowledgment for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu is staying in a wilderness place where danger is suspected, and without first making an inquiry accepts food within the Sangha monastery, that bhikkhu should approach the other bhikkhus and acknowledge his offense: “I have fallen into a blameworthy offense. I now confess it before the Venerable Ones.” This is called an offense requiring acknowledgment.’”

At that time, five hundred servants of the Sakyan clan rebelled and hid in an uninhabited forest. The Sakyan women wished to visit and make offerings to the Sangha. When those servants heard of this, they discussed among themselves: “We shall intercept them on the road and seize these goods.” When the bhikkhus heard this, they went and warned the Sakyan women: “There are robbers in this forest who intend to plunder you.

Do not come!” The women consequently canceled their journey. The servants thought, “The reason the Sakyan women did not come is that the bhikkhus sent word to warn them beforehand,” and they questioned the bhikkhus. Since the bhikkhus would not tell a lie, they answered truthfully.

Those servants beat the bhikkhus nearly to death, abandoned them there, and stole all their robes and bowls. The bhikkhus reported the matter to the Buddha. The Buddha instructed: “You should not say that there are robbers; say only, ‘Do not come.’”

In some cases, the bhikkhus did not know that people from outside were about to come. This was reported to the Buddha. The Buddha instructed: “You should regularly keep watch far into the distance.

If you see people coming, warn them promptly. If they have food, accept it and tell them to return immediately. From now on, this rule requiring acknowledgment shall be stated as follows: ‘If a bhikkhu is staying in a wilderness place where danger is suspected, and without first keeping watch personally accepts food within the Sangha monastery instead of going outside to receive it, that bhikkhu must approach the other bhikkhus and acknowledge his offense: “I have fallen into a blameworthy offense.

I now confess it before the Venerable Ones.” This is called an offense requiring acknowledgment.’” When someone unexpectedly brought food into the Sangha monastery, the bhikkhus did not know how to deal with the situation and reported the matter to the Buddha. The Buddha instructed: “One person is permitted to receive it immediately on their behalf, take out his own share, and pass the remainder to the community. After taking his own share, he should entrust the food to someone in the community to distribute and quickly have the donor depart.

If the donor cannot leave, you should hide them and provide them with food and drink without letting the robbers see them. If they cannot be hidden, you should give them a kasaya robe to wear and then have them leave. If the foregoing cannot be done, as an expedient measure you may shave their head, give them a kasaya robe to wear, and have them depart.” A novice who violates this incurs a dukkata offense.

If an army is passing by and the bhikkhus give its members food, or if robbers themselves bring food and give it to them, there is no offense.

The fourth rule is concluded.

Section 7: ON THE ONE HUNDRED RULES OF TRAINING

The Buddha was staying at Rajagriha. At that time, the bhikkhus wore their lower robes either too high, too low, unevenly, like a palmyra leaf, like an elephant’s trunk, like a round bundle gathered up in front of the belly, or folded into small pleats. When householders saw this, they ridiculed them, saying, “These samanas wear their lower robes either like women or like courtesans, yet they regard this as proper. They have no dignified bearing. They do not even know how to wear their robes, much less understand the truth.” When the elder bhikkhus heard this, they reproached them in various ways 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 did this?”

“Blessed One, it is true.”

After reproaching them in various ways, the Buddha told the bhikkhus: “I shall now establish a rule of training for the bhikkhus. From now on, this precept shall be stated as follows: ‘One should train not to wear the lower robe too high, too low, unevenly, like a palmyra leaf, like an elephant’s trunk, gathered into a round bundle, or folded into small pleats.’

“Worn too high” means above the midpoint of the shins. “Worn too low” means below the midpoint of the shins. “Worn unevenly” means that the four corners are not level.

“Worn like a palmyra leaf” means high in front and low in back. “Like an elephant’s trunk” means allowing one corner to hang down in front. “Like a round bundle” means gathering the front into a round fold so that the belly is exposed.

“Folded into small pleats” means wrapping it around the waist in narrow folds. If one does not know, does not ask, and wears it so, one incurs a dukkata offense. If one understands but wears it carelessly, one also incurs a dukkata offense.

If one understands but, out of contempt for the precept and contempt for others, wears it in this way, one incurs a pacittiya offense. The same applies to bhikkhunis. A siksamana, novice, or female novice who violates this incurs a dukkata offense.

There is no offense when one is ill or when rain has made the ground muddy and filthy.

The Buddha was staying at Rajagriha. At that time, the bhikkhus did not properly cover their bodies when entering laypeople’s houses, or sat in laypeople’s houses dressed in that manner;

or enter a layperson’s house with the robe turned inside out over the left shoulder, or sit in a layperson’s house dressed in that manner; or enter a layperson’s house with the robe turned inside out over the right shoulder, or sit in a layperson’s house dressed in that manner; or enter a layperson’s house with the robe turned inside out over both shoulders, or sit in a layperson’s house dressed in that manner; or enter a layperson’s house swaying the body, shaking the head, swinging the arms, clasping the hands together, covering the entire body, standing with hands on hips, propping up the chin, or striking out from afar, or sit in a layperson’s house with any such demeanor;

or enter a layperson’s house looking upward or glancing to either side, or sit in a layperson’s house with such deportment; or enter a layperson’s house walking on tiptoe, or sit in a layperson’s house with such deportment; or enter a layperson’s house walking with legs spread apart, or sit in a layperson’s house with such deportment; or enter a layperson’s house with the head covered, or sit in a layperson’s house with such deportment; or enter a layperson’s house jesting, or sit in a layperson’s house with such deportment; or enter a layperson’s house speaking loudly, or sit in a layperson’s house with such deportment; or enter a layperson’s house without composure, or sit in a layperson’s house with such deportment.

When the householders saw this, they criticized them as before. When the elder bhikkhus heard of it, 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 acted in this way?” They replied: “Blessed One, it is true.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish rules of training for the bhikkhus.

From now on, these rules shall be stated as follows: ‘One should train to enter a layperson’s house with the body properly covered,’ and so forth, up to: ‘One should train to sit in a layperson’s house with composure.’

The Buddha was traveling through the country of Bhagga together with a complete Sangha of five hundred great bhikkhus. He arrived at Mount Sumsumaragiri and stayed in the Frightful Grove. At that time, Prince Bodhi had just completed the construction of an assembly hall on that mountain, and no ascetic or brahmin had yet entered and sat in it.

Hearing that the Buddha had arrived at that mountain and was staying in the Frightful Grove, the prince told the brahmin youth Sañjikāputta: “Go in my name and inquire after the Blessed One. Ask whether he is in good health, free from affliction, and at ease in walking and standing. Then say: ‘I have built a new assembly hall on this mountain, and no ascetic or brahmin has yet entered and sat in it.

I humbly beseech the Blessed One and the Sangha to be the first to accept this assembly hall and permit me to offer a simple meal there, so that I may enjoy peace and security for a long time.’ Whatever the Buddha instructs, I shall respectfully carry out. After presenting this request to the Buddha, return quickly and report to me.”

The brahmin youth obeyed. After arriving in the Buddha’s presence, he bowed his head at the Buddha’s feet and then withdrew to stand to one side, where he fully conveyed the prince’s request. The Buddha accepted by remaining silent. Knowing that the Buddha had accepted, Sañjikāputta returned and informed the prince. Throughout that night, the prince prepared many delicious and nourishing foods, and early the next morning personally brought them to the assembly hall. Both inside and outside the assembly hall, the ground was covered with multicolored cloths. At the appointed time, the prince came to invite the Buddha to grace the assembly hall with his presence.

Surrounded by the five hundred bhikkhus, with some preceding and others following him, the Buddha arrived and stood upon the steps of the pathway. The prince bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha: “I respectfully invite the Blessed One to enter this humble assembly hall, so that I may receive peace and happiness for a long time.” The Buddha did not enter.

Even after the third and final invitation, the Buddha still did not enter, but turned and looked at Venerable Ananda. Understanding the Buddha’s intention, the Venerable told the prince: “Have these multicolored cloths rolled up. The Buddha will not tread upon them, out of compassion for later generations.” The prince immediately ordered the cloths to be rolled up and then invited the Buddha as before.

Thereupon, the Blessed One and the Sangha entered, approached their seats, and sat down. The prince personally offered the food. Some bhikkhus held out their alms bowls with one finger or two fingers to receive the food.

Their bowls fell, spilling the food and soiling the crystal floor. Seeing this, the householders criticized them, saying: “These bhikkhus are like performers, fooling about.” When the elder bhikkhus heard of it, they severely rebuked them 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 acted in this way?” They replied: “Blessed One, it is true.” 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: ‘One should train to receive food attentively.’” To be attentive means to hold the alms bowl single-mindedly with the left hand and support the rim of the bowl with the right hand.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus accepted so much food that their bowls overflowed, spilling and wasting rice and soup. The laypeople criticized them, saying: “These bhikkhus are greedy in accepting food and know no satisfaction, like famished people.” Some bhikkhus went to laypeople’s homes and, upon receiving rice, ate it all without waiting for the soup; then, upon receiving soup, ate it all without waiting for the rice.

The laypeople criticized them, saying: “These bhikkhus are exceedingly gluttonous.” Some bhikkhus rummaged throughout their bowls to pick out food. Some dug into the center of their bowls to take food. Some bent their fingers and scraped food from their bowls to eat.

Some sniffed the food in their bowls while eating. When the householders saw all this, they criticized them. When the elder bhikkhus heard of it, they 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 acted in this way?” They replied: “Blessed One, it is true.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now prescribe these rules of training for the bhikkhus. From now on, these rules shall be stated as follows: ‘One should train not to accept an excessive amount of food; to eat soup and rice in equal proportion; not to rummage throughout the bowl to pick out food; not to dig into the center of the bowl to eat; not to bend one’s fingers and scrape food from the bowl; and not to sniff the food while eating.’”

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus turned and looked from side to side in anticipation of food. The laypeople criticized them, saying: “These bhikkhus are like dogs and birds. While eating their own food, they stare at that of others. They do not even know the proper manner of eating, much less the profound principles.” When the elders heard of it, they 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 acted in this way?” They replied: “Blessed One, it is true.” After rebuking them in every way, the Buddha told the bhikkhus: “While eating, one should not look from side to side.”

At that time, the bhikkhus dared not look around and instead ate with their eyes closed, so they did not see when others added rice and soup to their bowls. The group of six bhikkhus took and ate that food. When the other bhikkhus opened their eyes, they asked: “Who took my food?” The group of six bhikkhus replied: “Do you teachers have no eyes with which to see, that you must ask those seated nearby?” The other bhikkhus rebuked them 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 acted in this way?” They replied: “Blessed One, it is true that we have acted in this way.” After rebuking them in every way, the Buddha told the bhikkhus: “I shall now establish this rule of training for the bhikkhus. From now on, this rule shall be stated”

as follows: “When eating, one should look carefully into the alms bowl; this is a matter to be learned.” To look carefully into the alms bowl means to keep one’s gaze focused on the bowl and to watch as food is added.
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus left food uneaten. The householders criticized them, saying: “These bhikkhus eat like children.”
Again, five hundred bhikkhus received a meal at the home of a householder. Among the laypeople, one person said that bhikkhus ate everything and never left any food, while another said that they did leave food. The two argued with each other.

On that particular day, the bhikkhus happened to finish their food without leaving any. Later, when they were seen eating elsewhere, they left some food. The householders criticized them as before.

When the elder bhikkhus heard of this, they reproached them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “Is it true that you have acted in this way?” They replied: “Blessed One, it is true that we have acted in this way.” After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish this rule of training for the bhikkhus.

From now on, this precept shall be stated as follows: ‘One should not leave food uneaten; this is a matter to be learned.’”
The Buddha was staying in the city of Rajagriha. At that time, while eating with their hands, the bhikkhus grasped clean rice vessels, staining them with grease and grime. Other bhikkhus were disgusted when they saw this, and the householders criticized them, saying: “Why do they grasp clean rice vessels with hands that are being used to eat?” When the elder bhikkhus heard of this, they reproached them in every way and reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “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: “While eating, one should not use the right hand to grasp a clean rice vessel.” Later, when laypeople brought rice, the bhikkhus received it with their left hands. The laypeople would not hand it to them and moreover said: “Bhikkhus should not behave in this way.” This matter was reported to the Buddha.

Therefore, the Buddha assembled the Sangha of bhikkhus and told the bhikkhus: “One should wash one’s hand clean before grasping a rice vessel. I shall now establish this rule of training for the bhikkhus. From now on, this precept shall be stated as follows: ‘One should not grasp a clean rice vessel with a hand being used to eat; this is a matter to be learned.’”
A hand being used to eat: a hand that is handling food and has become stained with grease and grime.
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus ate by slurping. There were also bhikkhus who made sounds while chewing their food.

When the householders saw this, they criticized them, saying: “These bhikkhus eat like dogs drinking water.” There were also brahmins who invited the bhikkhus to partake of porridge, and the bhikkhus made slurping sounds as they drank it. One bhikkhu said: “Today the bhikkhus are eating porridge as though shivering from the cold.” After saying this, he became remorseful and regretful: “I have now committed the offense of slandering the Sangha.

I do not know what to do.” He reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu: “What did you intend by saying this?” He replied: “I spoke partly out of anger and partly in jest.” The Buddha taught: “For the angry intention, you should reproach yourself, but you have committed no offense. For speaking in jest, you are to be reproached and have committed a dushkrita.” The Buddha told the bhikkhus: “I shall now establish a rule of training for the bhikkhus.

From now on, this precept shall be stated as follows: ‘One should not slurp food while eating, nor make sounds while chewing food; this is a matter to be learned.’”
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus licked food with their tongues. When the householders saw this, they criticized them, saying: “These bhikkhus eat like cattle.” When the elder bhikkhus heard of this, they reproached them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “Is it true that you have acted in this way?” They replied: “Blessed One, it is true that we have acted in this way.” After reproaching them in every way, the Buddha told the bhikkhus: “I shall now establish a rule of training for the bhikkhus. From now on, this precept shall be stated as follows: ‘One should not lick food with the tongue; this is a matter to be learned.’”
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus took such large handfuls of rice that the food fell onto the ground. There were also bhikkhus who opened their mouths excessively wide to eat.

There were also bhikkhus who opened their mouths and waited before the rice arrived; flies flew into their mouths, so they had to vomit them out. There were also bhikkhus who ate with their faces lowered. When the householders saw all this, they criticized them.

When the elder bhikkhus heard of it, they reproached them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “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 rules of training for the bhikkhus. From now on, these precepts shall be stated as follows: ‘One should not take an excessively large handful of food; this is a matter to be learned.

One should not open one’s mouth excessively wide to eat; this is a matter to be learned. One should not open one’s mouth wide and wait before the rice arrives; this is a matter to be learned.’” When the food arrived, the bhikkhus did not dare open their mouths, so the rice smeared both sides of their mouths and fell to the ground. They reported this to the Buddha, and the Buddha taught: “It should be neither too far nor too near; one should open one’s mouth at the proper time.”
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus spoke while holding food in their mouths. The rice would fall either onto the ground, onto their robes, or back into their bowls.

When the householders saw this, they all criticized and censured them. When the elder bhikkhus saw this, they reproached them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “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 said: “I shall now establish a rule of training for the bhikkhus.

From now on, this precept shall be stated as follows: ‘One should not speak while holding food in one’s mouth; this is a matter to be learned.’” Later, when laypeople brought additional food and asked, “Venerable sir, do you require more?” the bhikkhus did not dare open their mouths to answer. The laypeople then criticized them, saying: “The bhikkhus are arrogant and will not speak with others.” They reported this to the Buddha, and the Buddha taught: “When laypeople bring additional food, one is permitted to say whether or not one requires it.”
The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus held so much food in their mouths that their cheeks bulged. When the householders saw this, they criticized them, saying: “These bhikkhus eat like monkeys.” There were also bhikkhus who bit off half a ball of rice and let the remainder fall back into the bowl. When the householders saw this, they criticized them, saying: “These bhikkhus eat impurely.”
There were also bhikkhus who stretched out their arms to take food. The householders mocked them, saying: “These bhikkhus use their arms to take food like elephants using their trunks.” There were also bhikkhus who ate while leaning upon their arms. The householders criticized them, saying: “These bhikkhus are like elephants swinging their trunks.” There were also bhikkhus who vomited food out and then licked it up and ate it again.

When the householders saw this, they criticized them, saying: “These bhikkhus lick up food like dogs.” There were also bhikkhus who swallowed morsels whole, and there were bhikkhus who rolled rice into balls and tossed them into their mouths from a distance. When the householders saw all this, they criticized them. When the elder bhikkhus heard of it, they reproached them and then reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the bhikkhus: “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 rules of training for the bhikkhus. From now on, these precepts shall be stated as follows: ‘One should not eat with bulging cheeks; one should not bite off half and eat it; one should not stretch out one’s arm to eat; one should not eat while leaning upon one’s arm; one should not swallow morsels whole; one should not lick’”

food to eat; one must not roll rice into a ball and toss it into one’s mouth from a distance. These are matters to be learned.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus poured the water used to wash their bowls onto the floors of laypeople’s houses. When the householders saw this, they criticized them, saying, “These bhikkhus do not even know where dirty water should be poured away; how much less could they understand more profound matters?” When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “You should not pour water used to wash bowls onto the floors of laypeople’s houses.”

Some laypeople had just completed building the interiors of their houses and believed that having water used to wash the bhikkhus’ bowls sprinkled on the floors would bring good fortune. The bhikkhus did not dare to sprinkle it. The householders said, “These bhikkhus are unwilling to accept people’s reverence.” The bhikkhus reported this matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I permit bhikkhus to sprinkle on the floor water used to wash bowls, provided that it contains no food. I shall now establish a rule of training for the bhikkhus. From now on, this rule shall be recited as follows: ‘One must not sprinkle water used to wash a bowl that contains food onto the floor of a layperson’s house.

This is a matter to be learned.’”

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus covered their curry with rice. The laypeople thought they had not yet received any curry and brought them more. Upon discovering that they already had some, the laypeople criticized them, saying, “These bhikkhus are like children, covering their curry with rice.” When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “You should not cover curry with rice.”

Some bhikkhus were ill. Because they did not dare to cover their curry with rice, insects fell into it and could not be removed. They reported this to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I permit curry to be covered with rice, but one should not do so in the hope of receiving more curry. I shall now establish a rule of training for the bhikkhus. From now on, this rule shall be recited as follows: ‘One must not cover curry with rice in the hope of receiving more curry. This is a matter to be learned.’”

The Buddha was staying in the city of Rajagriha. At that time, some bhikkhus went to laypeople’s homes to receive a meal and disparaged the food. Other bhikkhus asked for additional food for themselves.

The householders criticized them. When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “You should not disparage the food or ask for additional food for yourselves.” The bhikkhus then did not dare to ask for additional food on behalf of sick bhikkhus and reported this to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I permit you to ask for additional food on behalf of other bhikkhus, but not for yourselves. I shall now establish rules of training for the bhikkhus. From now on, these rules shall be recited as follows: ‘One should not disparage the food.

This is a matter to be learned. One should not ask for additional food for oneself. This is a matter to be learned.’”

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus looked into the bowls of those seated nearby to see whether they had much or little food. When the householders saw this, they mocked them, saying, “These bhikkhus are like children.

They look into other people’s bowls and then say, ‘Venerable sir, you received much and I received little,’ or, ‘Venerable sir, you received little and I received much.’” When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “You should not look into the bowls of those seated nearby to see whether they have much or little food.”

At that time, five hundred bhikkhus received a meal in one household. After eating, they engaged in much discussion among themselves, saying, “This meal was most extraordinary!” The junior bhikkhus said, “The senior bhikkhus received fine food, but we did not.” The bhikkhus then thought, “If the Buddha permitted us to look into the bowls of others, we would know who had received food and who had not. We could then tell the servers to bring food to those who had not received any.” With this thought, they reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I permit you to look into the bowls of those seated nearby, but you must not give rise to jealousy. I shall now establish a rule of training for the bhikkhus. From now on, this rule shall be recited as follows: ‘One should not look into the bowl of one seated nearby with a jealous mind.

This is a matter to be learned.’”

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus defecated and urinated while standing. When the householders saw this, they mocked them, saying, “These bhikkhus are like donkeys and horses.” When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “I shall now establish a rule of training for the bhikkhus. From now on, this rule shall be recited as follows: ‘One must not defecate or urinate while standing. This is a matter to be learned.’” At that time, some sick bhikkhus were unable to squat and reported this to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I permit sick bhikkhus to defecate and urinate while standing. From now on, this rule shall be recited as follows: ‘One must not defecate or urinate while standing, except in case of illness. This is a matter to be learned.’”

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus defecated and urinated in water, and the householders criticized them. When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus, “I shall now establish a rule of training for the bhikkhus. From now on, this rule shall be recited as follows: ‘One should not defecate or urinate in water. This is a matter to be learned.’”

Some bhikkhus were ill, and their physician told them, “Venerable sirs, you must defecate and urinate in water so that I may examine the symptoms of your illness and then treat you.” The bhikkhus did not dare to do so and said to the physician, “You should prescribe another remedy.” The physician said, “Only by this method can I examine the symptoms of your illness.” The bhikkhus then thought, “If the Buddha permitted us to defecate and urinate in water, we could be cured of our illness.” Having thought this, they reported the matter to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus, “I now permit sick bhikkhus to defecate and urinate in water. From now on, this rule shall be recited as follows: ‘One must not defecate or urinate in clean water, except in case of illness. This is a matter to be learned.’ If one defecates or urinates upon a tree and it consequently flows into the water, there is no offense.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus defecated and urinated upon vegetables and grass. When the householders saw this, they criticized them, saying, “These bhikkhus are like cattle and goats.” When the elder bhikkhus heard of this, they rebuked them 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?” They replied, “Blessed One, it is true.”

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

“One must not defecate or urinate on living grass, except when ill. This is a rule to be trained in.” If one defecates or urinates on a tree and it then flows down onto living grass, there is no offense.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus taught the Dharma to people wearing wooden clogs or sandals. When the laypeople saw this, they criticized them, saying: “The noble Dharma is supremely subtle and foremost, yet the bhikkhus teach it to people wearing wooden clogs or sandals, thereby treating the Dharma with contempt.” When the elder bhikkhus heard of this, they reproached them 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 done this?” They replied: “Blessed One, it is true.” After reproaching them in every way, the Buddha told the bhikkhus: “I now establish a rule for the bhikkhus to train in. From now on, this precept shall be stated as follows: ‘One must not teach the Dharma to a person wearing wooden clogs or sandals. This is a rule to be trained in.’”

There were sick people who could not remove their wooden clogs or sandals but wished to hear the Dharma. The bhikkhus did not dare teach them and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “I now permit the bhikkhus to teach the Dharma to sick people while allowing them to wear wooden clogs or sandals.

From now on, this precept shall be stated as follows: ‘One must not teach the Dharma to a person wearing wooden clogs, except when that person is ill. This is a rule to be trained in. One must not teach the Dharma to a person wearing sandals, except when that person is ill.

This is a rule to be trained in.’” Dharma means whatever was spoken by the Buddha, spoken by the sravakas, spoken by seers, spoken by devas, and everything spoken in accordance with the Dharma. If there are many people wearing wooden clogs or sandals and they cannot be told to remove them, then if one teaches for the sake of someone who is not wearing them, there is no offense.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus taught the Dharma to people with their chests uncovered, and so forth, up to people holding staffs. When the laypeople saw this, they criticized them as above. When the elder bhikkhus heard of this, they reproached them 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 done this?” They replied: “Blessed One, it is true.” After reproaching them in every way, the Buddha told the bhikkhus: “I now establish a rule for the bhikkhus to train in. From now on, this precept shall be stated as follows: ‘One must not teach the Dharma to a person whose chest is uncovered. This is a rule to be trained in.’”

There were sick people who wished to hear the Dharma, but the bhikkhus did not dare teach them and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “It is permitted to teach the Dharma to a sick person whose chest is uncovered. From now on, this precept shall be stated as follows: ‘One must not teach the Dharma to a person whose chest is uncovered, except when that person is ill.

This is a rule to be trained in.’” Likewise, as stated above, one must not teach the Dharma when the other person is seated while the bhikkhu is standing; when the other person is seated on a high seat while the bhikkhu is seated on a low seat; when the other person is lying down while the bhikkhu is seated; when the other person is walking in front while the bhikkhu walks behind; when the other person walks in the middle of the road while the bhikkhu walks along the side of the road; to a person whose head is covered; to a person whose robe is turned up; to a person whose robe is turned up on both sides; to a person holding a parasol; to a person riding a horse; or to a person holding a staff.

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus spoke about the sufferings of hell to people holding swords and to people holding bows and arrows. On hearing this, those people became enraged and sought to cut down or shoot the bhikkhus and kill them. When the elder bhikkhus heard of this, they reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “I now establish rules for the bhikkhus to train in. From now on, these precepts shall be stated as follows: ‘One must not teach the Dharma to a person holding a sword. This is a rule to be trained in. One must not teach the Dharma to a person holding a bow and arrows. This is a rule to be trained in.’”

The Buddha was staying in the city of Rajagriha. At that time, the group of six bhikkhus collected portions of food for the group of seventeen bhikkhus from a household to which they had been invited. The group of six bhikkhus deliberately wished to vex the group of seventeen bhikkhus, so they did not bring the food back early but waited until it was nearly past noon before returning.

The group of seventeen bhikkhus climbed tall trees to watch for them. When the elder bhikkhus saw this, they reported it to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “I now establish a rule for the bhikkhus to train in.

From now on, this precept shall be stated as follows: ‘One must not climb a tree higher than a person’s head. This is a rule to be trained in.’” At that time, a bhikkhu traveling on the road to the country of Kosala encountered a dangerous wild animal. He did not dare climb a tree and was harmed by the animal.

The bhikkhus reported this matter to the Buddha. The Buddha said: “From now on, this precept shall be stated as follows: ‘One must not climb a tree higher than a person’s head, except when there is a grave cause. This is a rule to be trained in.’” A grave cause means encountering a dangerous wild animal or other peril; this is called a grave cause.

For bhikkhunis, except for defecating or urinating on living grass, all the other rules are the same as for bhikkhus. A siksamana, novice monk, or novice nun who violates them commits a duskrta offense.

The One Hundred Sekhiya Rules Are Complete

Section 8: EXPLANATION OF THE SEVEN METHODS FOR SETTLING DISPUTES

– A matter in which the rule of settlement in the presence of the parties should be applied must be settled by applying the rule of settlement in the presence of the parties. Where did this occur? In the city of Campa. Who originated it? The group of six bhikkhus.

– A matter in which the rule of settlement by mindfulness should be applied must be settled by applying the rule of settlement by mindfulness. Where did this occur? In the city of Rajagriha. Who originated it? Dabba Mallaputta.

– A matter in which the rule of settlement on account of past insanity should be applied must be settled by applying the rule of settlement on account of past insanity. Where did this occur? In the city of Rajagriha. Who originated it? The bhikkhu Gagga.

– A matter in which the procedure based on one’s own admission should be applied must be settled by applying the procedure based on one’s own admission. Where did this occur? In the city of Sravasti. Who originated it? The bhikkhu Dị.

– A matter in which the decision of the majority should be applied must be settled by applying the decision of the majority. Where did this occur? In the city of Sravasti. Who originated it? A large number of bhikkhus.

– A matter in which the procedure of covering over with grass should be applied must be settled by applying the procedure of covering over with grass. Where did this occur? In the city of Sravasti. Who originated it? A large number of bhikkhus.

– A matter in which the procedure of dealing with further misconduct should be applied must be settled by applying the procedure of dealing with further misconduct. Where did this occur? In the city of Sravasti. Who originated it? Udayin.

THE MAHISASAKA VINAYA IN FIVE PARTS