四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

XIII. A BEDDING MADE WITH EXCESSIVE PROPORTIONS^[79]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus made new bedding entirely from white sheep’s wool.^[80] When the laypeople saw this, they all criticized them, saying: “These Sakyan ascetics have no sense of shame, are never weary of sensual pleasures, and do not know contentment. Outwardly, they declare that they practice according to the true Dharma. But how can there be true Dharma in conduct such as this? Why do they make new bedding entirely from white sheep’s wool, as though they were kings or royal ministers?”

At that time, among the bhikkhus who heard this were some who had few desires, knew contentment, practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame. They reproached the group of six bhikkhus:

“Why do you make bedding entirely from white sheep’s wool?”

After reproaching them, they went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then fully reported this matter to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you make bedding entirely from white sheep’s wool?”

After reproaching the group of six bhikkhus in countless ways, the Blessed One addressed the bhikkhus:

“These are foolish men, the ground in which many seeds of the defilements are planted, and the first offenders against this precept. From now on, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu makes new bedding, he should use two parts entirely black sheep’s wool, a third part white, and a fourth part gray. If a bhikkhu makes new bedding without using two parts black, a third part white, and a fourth part gray, he commits a nissaggiya pācittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhu: as defined above.

White: naturally white or dyed white.

Gray wool:^[81] wool from the head, ears, legs, or other places that is gray in color.

If a bhikkhu wishes to make bedding from forty palas^[82] of sheep’s wool, he must use twenty palas that are entirely black, ten palas that are white, and ten palas that are gray. If he wishes to make bedding from thirty palas, he must use fifteen palas that are entirely black, while the remaining fifteen palas are divided equally between entirely white and entirely gray wool. If he wishes to make bedding from twenty palas, he must use ten palas that are entirely black, five palas that are white, and five palas that are gray.

If a bhikkhu completes new bedding without making it from two parts black, a third part white, and a fourth part gray, he commits a nissaggiya pācittiya offense. If it is not completed, he commits a duṣkṛta offense. If he has another person make it and it is completed, he commits a nissaggiya pācittiya offense; if it is not completed, he commits a duṣkṛta offense.

If he makes it for another person, whether it is completed or not, he commits a duṣkṛta offense.

The article subject to forfeiture must be relinquished to the Sangha, to a group of persons, or to one person; it must not be relinquished to a faction separate from the Sangha. If the relinquishment is invalid, he commits a duṣkṛta offense.

When relinquishing it to the Sangha, the offender must approach the Sangha, remove his footwear, bare his right shoulder, reverently bow toward the senior bhikkhu, kneel with his right knee on the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named ..., made new bedding without using two parts black sheep’s wool, a third part white, and a fourth part gray, thereby committing an offense entailing forfeiture and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. First, the bhikkhu receiving the confession must make the formal announcement:

“Venerable Sangha, please listen! This bhikkhu named ... made new bedding without using two parts black sheep’s wool, a third part white, and a fourth part gray, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent that I receive this bhikkhu’s confession. This is the formal announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he must say to the offender:

“Reproach yourself in your own mind!”

The offending bhikkhu replies:

“Yes, venerable sir.”

The Sangha should return the bedding to this bhikkhu through a formal act consisting of one motion and one proclamation, as follows: The Sangha should appoint a person capable of carrying out the formal act, who, in accordance with the matter stated above, makes the motion:

“Venerable Sangha, please listen! This bhikkhu named ... made new bedding without using two parts black sheep’s wool, a third part white, and a fourth part gray, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return the bedding to this bhikkhu named .... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named ... made bedding without using two parts black sheep’s wool, a third part white, and a fourth part gray, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. The Sangha will now return this bedding to this bhikkhu. Those elders who consent to the Sangha returning this bedding to this bhikkhu should remain silent. Any elder who does not consent should speak.”

“The Sangha has consented to return the bedding to this bhikkhu named .... The Sangha consents and therefore remains silent. Thus is this matter recorded.”

After an offending bhikkhu has relinquished the bedding to the Sangha, if the Sangha does not return it, the Sangha commits a duṣkṛta offense. If someone says, “Do not return it,” that person commits a duṣkṛta offense. If it is instead designated as a gift under trust, given to another person, or continually spread out and used until it is worn out, in every case a duṣkṛta offense is committed.

For a bhikkhunī, it is a duṣkṛta offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if new bedding is made from two parts black sheep’s wool, a third part white, and a fourth part gray; if there is insufficient white wool and gray wool is used to make up the deficiency; if it is made entirely of gray wool; if one obtains an article already made; if one cuts or slits it so that it is spoiled; if one discolors it; if one makes a pillow, an undergarment, or a cushion; if one makes a sleeping mat; if one makes a small square sitting mat; if one makes a cloth for wrapping an alms bowl; if one makes a knife pouch; if one makes socks; if one makes a warm covering; or if one makes a cloth for wrapping footwear. In all such cases, there is no offense.

Persons who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XIV. BEDDING MADE BEFORE SIX YEARS HAVE PASSED^[83]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus found fault with their bedding for being either thick or thin, heavy or light. Without relinquishing their old bedding, they made new bedding. They constantly sought out bedding and accumulated a great quantity of it.

At that time, among the bhikkhus who heard this were some who had few desires, knew contentment, practiced the dhuta austerities, delighted in training in the precepts, and possessed a sense of shame. They reproached the group of six bhikkhus: “Why do you find fault with your old bedding for being light or heavy, thin or thick, and then, without relinquishing the old bedding, make so many new pieces?” After reproaching them, they went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then fully reported this matter to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus in every way:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did this group of six bhikkhus find fault with their bedding for being light or heavy, thin or thick, and then make new bedding and accumulate such a great quantity of it?”

The Blessed One rebuked them in countless ways and then told the bhikkhus:

“These group-of-six bhikkhus are foolish men, a field in which many kinds of taints are cultivated, and the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish a precept, comprising the ten benefits, up to and including the long endurance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu makes new bedding, he must retain it for six years. If, before six years have elapsed, without relinquishing it, he makes another new one, it is a nissaggiya pacittiya offense.

After the Blessed One had established this precept for the bhikkhus, a certain bhikkhu suffering from a wasting disease had bedding made of discarded rags that was excessively heavy. Having some reason to travel among the people, he thought: “The Blessed One has established this precept: ‘If a bhikkhu makes new bedding, he must retain it for six years. If, before six years have elapsed, without relinquishing the old bedding, he makes new bedding, he commits a nissaggiya pacittiya offense.’ I now have some reason to travel among the people, but I suffer from a wasting disease and this bedding is excessively heavy. What should I do?” That bhikkhu said to the other bhikkhus:

“Venerable ones! I now have some reason to travel among the people, but I suffer from a wasting disease. My bedding made of discarded rags is excessively heavy and cannot be carried with me. Venerable ones, please report this matter to the Blessed One on my behalf. Whatever the Blessed One instructs, I shall respectfully carry out.”

Having heard this, the bhikkhus went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and fully reported this matter to the Blessed One.

At that time, the Blessed One assembled the bhikkhus and said:

“From now on, I permit the Sangha to grant that bhikkhu authorization by a motion followed by one proclamation.”

That bhikkhu should approach the Sangha, bare his right shoulder, remove his sandals, respectfully bow toward the senior bhikkhu, kneel with his right knee on the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., have some reason to travel among the people, but I suffer from a wasting disease. My bedding made of discarded rags is excessively heavy and cannot be carried with me. I now request the Sangha to perform the formal act authorizing me to make new bedding.”

He should make this request three times.

Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make the motion concerning the matter as follows:

“Venerable Sangha, please listen! This bhikkhu named... wishes to travel among the people but suffers from a wasting disease. He has heavy bedding made of discarded rags. He has now come to request the Sangha to perform the formal act authorizing him to make new bedding. If the time is appropriate for the Sangha, may the Sangha consent to grant this bhikkhu authorization by a formal act to make new bedding. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named... wishes to travel among the people but suffers from a wasting disease. Because his bedding made of discarded rags is excessively heavy, he has now come to request the Sangha to perform the formal act authorizing him to sew new bedding. The Sangha now grants the bhikkhu named... authorization by a formal act to sew new bedding. Any venerable one who agrees that the Sangha should grant the bhikkhu named... authorization by a formal act to sew new bedding should remain silent. Whoever does not agree should speak.”

“The Sangha has consented to grant the bhikkhu named... authorization by a formal act to sew new bedding. The Sangha consents and therefore remains silent. Thus do I record this matter.”

The Buddha said that from now on the precept should be stated as follows:

If a bhikkhu makes new bedding, he must retain it for six years. If, before six years have elapsed, without relinquishing it, he makes another new one, except when authorized by a formal act of the Sangha, it is a nissaggiya pacittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhu: as explained above.

If a bhikkhu, before six years have elapsed, does not relinquish the old bedding but makes new bedding, he commits a nissaggiya pacittiya offense. If he undertakes to make it but does not complete it, he commits a dukkata offense. If he has another person make it and it is completed, he commits a nissaggiya pacittiya offense; if it is not completed, he commits a dukkata offense. If he makes it for another person, whether it is completed or not, he commits a dukkata offense.

The article subject to relinquishment must be relinquished to the Sangha, to a group of bhikkhus, or to one bhikkhu; it must not be relinquished to an incomplete assembly. If the relinquishment is invalid, he commits a dukkata offense.

When relinquishing it to the Sangha, the offender should approach the Sangha, bare his right shoulder, remove his sandals, respectfully bow toward the senior bhikkhu, kneel with his right knee on the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., before six years had elapsed, did not relinquish my old bedding but made new bedding, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The bhikkhu receiving the confession must first make the following motion:

“Venerable Sangha, please listen! This bhikkhu named..., before six years had elapsed, did not relinquish his old bedding but made new bedding, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha consent to my receiving this bhikkhu’s confession. This is the motion.”

After making this motion, he may then receive the confession. When receiving the confession, he should say to the offending bhikkhu:

“Reproach yourself in your own mind!”

The offender should reply:

“Yes, venerable sir.”

The Sangha should return the bedding to this bhikkhu through a motion followed by one proclamation, as follows: Within the Sangha, a bhikkhu capable of performing the formal act should be appointed to make the motion concerning the matter as follows:

“Venerable Sangha, please listen! This bhikkhu named..., before six years had elapsed, did not relinquish his old bedding but made new bedding, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. If the time is appropriate for the Sangha, may the Sangha consent to return the bedding to this bhikkhu. This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named..., before six years had elapsed, did not relinquish his old bedding but made new bedding, thereby committing an offense entailing relinquishment and expiation. He has now relinquished it to the Sangha. The Sangha now returns this bedding to this bhikkhu. Any venerable one who agrees that the Sangha should return this bedding to this bhikkhu should remain silent. Whoever does not agree should speak.”

“The Sangha has consented to return the bedding to this bhikkhu. The Sangha agrees and therefore remains silent. Thus do I record this matter.”

After a bhikkhu who has committed such an offense relinquishes the bedding before the Sangha, if the Sangha does not return it, the Sangha commits a dukkata offense. If anyone says, “Do not return it,” that person commits a dukkata offense.

If anyone takes it and designates it as a gift held in trust, gives it away to someone, continually spreads it out until it is ruined, or uses it for something other than bedding, in every case that person commits a dukkata offense.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if permission has been granted by the Sangha; if six years have elapsed; if, before six years have elapsed, he relinquishes the old bedding and makes new bedding; if he has none and therefore makes it; if another person makes it for him; or if he receives an already completed article.

There is no offense for the first offender before the precept was established, or for one who is insane, mentally deranged, afflicted by pain, or under duress.

XV. A SITTING CLOTH WITHOUT A DISFIGURING PATCH^[85]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti.

At that time, the Blessed One sent someone to bring back food.^[86]

According to the customary practice of the Buddhas, after the bhikkhus had gone to receive their meal, the Buddha went throughout the lodgings. He saw old sitting cloths discarded carelessly everywhere: in the warming room, in the preceptor’s dwelling, on the walking-meditation path, on the foot-washing stone, on the mound of earth before the doorway, on pegs, on garment hooks,^[87] on robe racks, on rope beds, on wooden beds, on stools, and on the ground, with no one putting them away.

Seeing this, the Blessed One thought: “The bhikkhus criticize their sitting cloths as being either heavy or light, thin or thick. Without relinquishing the old ones, they make new ones, accumulating far too many sitting cloths and carelessly discarding them everywhere, with no one to gather them up. What should I now do so that the bhikkhus will reuse their old sitting cloths?” He further thought: “I should permit the bhikkhus, when making a new sitting cloth, to take a square piece one span in size from an old sitting cloth and sew it onto the new one to disfigure its color.”

After the Blessed One had finished his meal, on account of this matter he assembled the Sangha of bhikkhus and said:

“Just now, after the Sangha had gone to attend the invitation, I went throughout the lodgings and saw old sitting cloths carelessly discarded everywhere, with no one to gather them up. Seeing this, I thought: The bhikkhus say either that their sitting cloth is heavy or that it is light; either that it is thin or that it is thick. Without relinquishing the old sitting cloth, they make a new one.

The old ones are carelessly discarded everywhere, with no one to gather them up. Seeing this, I thought: How can I cause the bhikkhus to reuse their old sitting cloths? I further thought: I shall now permit the bhikkhus, when making a new sitting cloth, to take a square piece one span in size from the old one and sew it onto the new one to disfigure its color.

Therefore, I permit the bhikkhus, when making a new sitting cloth, to take a square piece one span in size from the old one and sew it onto the new one to disfigure its color.”

At that time, the group of six bhikkhus heard that the Blessed One had permitted a bhikkhu, when sewing a new sitting cloth, to take a square piece one span in size from an old one and sew it onto the new one to disfigure its color. Yet when they sewed new sitting cloths, they did not take a square piece one span in size from an old one and sew it onto the new one to disfigure its color.

Among the bhikkhus who saw and heard of this were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessed of conscience and moral dread. They reproached the group of six bhikkhus: “Why, when the Blessed One has permitted the bhikkhus, upon sewing a new sitting cloth, to take a square piece one span in size from an old one and sew it onto the new one to disfigure its color, do you make a new one without taking a square piece one span in size from an old one and sewing it onto the new one?” Having reproached them, they went to the Blessed One, paid homage, sat to one side, and fully reported this matter to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why, when I established this rule for the bhikkhus: ‘A bhikkhu making a new sitting cloth must take a square piece one span in size from an old one and sew it onto the new one to disfigure its color,’ did you sew new sitting cloths without taking a square piece one span in size from an old one and sewing it onto the new one?”

After rebuking them in countless ways, the Blessed One told the bhikkhus:

“These bhikkhus of the group of six are foolish people, a field in which many seeds of the taints are planted, and the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish a rule comprising the ten purposes... up to ensuring that the true Dharma long endures.”

The rule should be stated thus:

Whatever bhikkhu makes a new sitting cloth must take a square piece one span in size from an old one and sew it onto the new one to disfigure its color. If he makes a new sitting cloth without taking a square piece one span in size from an old one and sewing it onto the new one to disfigure its color, it is a nissaggiya pācittiya offense.

B. ANALYSIS OF THE RULE

Bhikkhu: as defined above.

Whatever bhikkhu wishes to sew a new sitting cloth: At that time, if the old sitting cloth has not yet deteriorated and has no holes or tears, he should mend, wash, and dye it, stretch it straight, cut from it a square piece one span in size, place it either in the center or along the edge, and sew it onto the new one to disfigure its color. If a bhikkhu does not take a piece from an old one and sew it onto the new one to disfigure its color, but sews only the new one, then if he completes it, he commits a nissaggiya pācittiya offense; if he does not complete it, he commits a dukkaṭa offense.

If he has another person make it and it is completed, he commits a nissaggiya pācittiya offense; if it is not completed, he commits a dukkaṭa offense. If he makes it for another person, whether it is completed or not, he commits a dukkaṭa offense.

This nissaggiya item must be relinquished to the Sangha, to a group, or to one person. It may not be relinquished apart from the assembly. If it is relinquished improperly and the relinquishment is invalid, a dukkaṭa offense is committed.

When relinquishing it to the Sangha, he should enter the Sangha, bare his right shoulder, remove his footwear, approach the senior elder and pay homage, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., have sewn a new sitting cloth without taking a piece from an old one and sewing it onto the new one to disfigure its color. I have committed an offense entailing relinquishment and expiation, and I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The bhikkhu receiving the confession should first make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... has sewn a new sitting cloth without taking a piece from an old one and sewing it onto the new one to disfigure its color. He has committed an offense entailing relinquishment and expiation, and he now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, I shall receive this bhikkhu’s confession. This is the formal announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he should say to the offending bhikkhu:

“Reproach yourself in your own mind!”

The offender should reply:

“Yes, venerable sir.”

The Sangha should immediately return the sitting cloth to this bhikkhu by a motion and one proclamation, as follows: The Sangha should appoint a person capable of carrying out a motion and one proclamation to make a formal announcement based on the matter stated above:

“Venerable Sangha, please listen! The bhikkhu named... has sewn a new sitting cloth without taking a piece from an old one and sewing it onto the new one to disfigure its color. He has committed an offense entailing relinquishment and expiation, and he now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, the sitting cloth shall be returned to this bhikkhu. This is the formal announcement.”

“Venerable Sangha, please listen! This bhikkhu named... has sewn a new sitting cloth without taking a piece from an old one and sewing it onto the new one to disfigure its color. He has committed an offense entailing relinquishment and expiation, and he now relinquishes it to the Sangha. The Sangha now returns this sitting cloth to this bhikkhu. Those elders who agree that the Sangha should return this sitting cloth to this bhikkhu should remain silent. Whoever does not agree should speak.”

“The Sangha has approved the return of the sitting cloth to the bhikkhu named.... The Sangha agrees and therefore remains silent. Thus do I record this matter.”

If a bhikkhu who has committed the offense relinquishes the sitting cloth to the Sangha and the Sangha does not return it, a dukkaṭa offense is committed. If anyone says, “Do not return it,” that person commits a dukkaṭa offense.

If anyone transfers it as a gift of trust, takes it for himself, assigns it to another person, or continually sits upon it until it is ruined, in every case a dukkaṭa offense is committed.

For a bhikkhunī, it is a dukkaṭa offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a dukkaṭa offense. This is called an offense.

There is no offense if he cuts a piece from an old one and sews it onto the new one to disfigure its color; if he has no old one and therefore makes a new one; if another person makes it for him; if he receives one already completed; or if he makes one entirely from old material.

Those who do not commit an offense are: the first offender before the rule was established; one who is insane, mentally deranged, afflicted by pain, or under duress.

XVI. CARRYING GOAT’S WOOL^[88]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī.

At that time, Bhaddānanda the Sakyan,^[89] while traveling along the road, obtained a large quantity of goat’s wool. He tied it to the end of his staff and carried it over his shoulder. Seeing this, the householders criticized him, saying: “Why is a śramaṇa, a son of the Sakyans, engaged in buying and selling goat’s wool?” They asked him: “Venerable sir, is this goat’s wool for sale?”

When the bhikkhus heard of this, those among them who had few desires and were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread reproached and criticized Bhaddananda, saying: “Why did you tie goat’s wool to the end of a staff and carry it along the road?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked Bhaddananda the Sakyan:

“Your conduct is wrong. It is not proper deportment, not the practice of a samana, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you carry goat’s wool along the road, causing householders to criticize you?”

After rebuking him in many ways, the Blessed One told the bhikkhus:

“This foolish man is a seedbed for the many taints and is the first offender against this precept. From now on, I shall establish a precept for the bhikkhus, comprising ten benefits, up to and including the long abiding of the true Dharma.”

The precept should be stated thus:

If a bhikkhu obtains goat’s wool while traveling and there is no one to carry it, he may carry it himself for up to three yojanas. If there is no one to carry it and he himself carries it beyond three yojanas, it is a nissaggiya pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: as explained above.

If a bhikkhu, while traveling or at his dwelling place, receives goat’s wool, he may take it if he needs it. If there is no one to carry it, he is permitted to carry it himself for up to three yojanas. If there is someone to carry it, he should say to that person: “I now have this item; please carry it for me to that place.” During that distance, the bhikkhu must not help carry it.

If he helps carry it, he commits a dukkata offense. If he has a bhikkhuni carry it beyond three yojanas, he commits a dukkata offense. If he has a sikkhamana, samanera, or samaneri carry it beyond three yojanas, he commits a dukkata offense.

Apart from goat’s wool, if he carries other materials, such as kaujala, milk-leaf grass, soma, ma, or silavani,^[90] beyond three yojanas, he commits a dukkata offense. If he travels carrying other articles suspended from the end of a staff, he also commits a dukkata offense.

This nissaggiya article should be relinquished to the Sangha, to a group, or to one person. It must not be relinquished to a faction apart from the Sangha. An invalid relinquishment constitutes a dukkata offense.

When relinquishing it to the Sangha, he must enter the midst of the Sangha, bare his right shoulder, remove his footwear, respectfully bow toward the senior elder, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., carried goat’s wool beyond three yojanas and thereby committed an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. The bhikkhu receiving the confession must first make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... carried goat’s wool beyond three yojanas and thereby committed an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent that I receive the confession of this bhikkhu named.... This is the formal announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he must say to the offending bhikkhu:

“Reproach yourself in your own mind!”

The bhikkhu concerned replies:

“Yes, Venerable Sir.”

The Sangha should return the goat’s wool to this bhikkhu by a motion followed by one proclamation. The Sangha should appoint a person capable of carrying out the formal act, who, in accordance with the matter stated above, makes the following motion:

“Venerable Sangha, please listen! This bhikkhu named... carried goat’s wool beyond three yojanas and thereby committed an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. If it is the appropriate time for the Sangha, may the Sangha consent to return the goat’s wool to this bhikkhu named.... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named... carried goat’s wool beyond three yojanas and thereby committed an offense entailing relinquishment and expiation. He now relinquishes it to the Sangha. The Sangha now returns this goat’s wool to this bhikkhu. Any elder who consents to the Sangha’s returning this goat’s wool to this bhikkhu should remain silent. Any elder who does not consent should speak.”

“The Sangha has consented to return the goat’s wool to this bhikkhu named.... The Sangha consents and therefore remains silent. Thus do I record this matter.”

If a bhikkhu has relinquished it in the midst of the Sangha but the Sangha does not return it, the Sangha commits a dukkata offense. If someone says, “Do not return it,” that person commits a dukkata offense.

If it is instead assigned as a permitted gift, given to someone, or continually used until it wears out, each case constitutes a dukkata offense.

For a bhikkhuni, sikkhamana, samanera, or samaneri, each case constitutes a dukkata offense. This is called an offense.

There is no offense if he carries it for up to three yojanas or less than three yojanas; if someone helps carry it and he asks that person to carry it to a certain place but does not himself help carry it over that distance; if he has a bhikkhuni, sikkhamana, samanera, or samaneri carry it for three yojanas; if it is fine wool, a woolen cord used as an ornament, wool from the head, neck, or legs; if it is used to make a cap or a warm head covering; or if it is used to wrap footwear. In all such cases there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, in agonizing pain, or under duress.

XVII. HAVING GOAT’S WOOL CARDED^[91]

A. ORIGIN

At one time, the Buddha was staying among the Sakyans^[92] in the Nigrodha Grove at Kapilavatthu.

At that time, the group of six bhikkhus were making new sitting mats from goat’s wool and had bhikkhunis wash, dye, and card it.

At that time, the hands of the bhikkhuni Mahapajapati were stained with dye from dyeing the wool. She went to the Blessed One, bowed at the Buddha’s feet, and stood to one side. Although the Blessed One knew, he still asked:

“Gotami, why are your hands colored like those of a dyer?”

Gotami said to the Buddha:

“The group of six bhikkhus wished to make new sitting mats, so they brought goat’s wool and told us to wash, dye, and card it. That is why my hands became stained.”

She bowed at the Buddha’s feet and then returned to her dwelling.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he knew, he still asked the group of six bhikkhus:

“Is it true that you were making new sitting mats and had bhikkhunis wash, dye, and card the wool?”

The group of six bhikkhus replied:

“Blessed One, it is true.”

The Blessed One rebuked the group of six bhikkhus in innumerable ways:

“Your conduct is wrong. It is not proper deportment, not the practice of a samana, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you have bhikkhunis wash, dye, and card goat’s wool?”

After rebuking them in innumerable ways, the Blessed One told the bhikkhus:

“The group of six bhikkhus are foolish men, a seedbed for the many taints, and the first offenders against this precept. From now on, I shall establish a precept for the bhikkhus, comprising ten benefits, up to and including the long abiding of the true Dharma.”

The precept should be stated thus:

If a bhikkhu has a bhikkhuni wash, dye, or card goat’s wool, it is a nissaggiya pacittiya offense.

After the Blessed One had established the precept for the bhikkhus in this way, the bhikkhus became apprehensive and did not dare ask related bhikkhunis to wash, dye, or card goat’s wool. The Buddha said:

“Related bhikkhunis are permitted to wash, dye, and card it. From now on, I shall establish the precept for the bhikkhus thus:...”

If a bhikkhu has an unrelated bhikkhuni wash, dye, or card goat’s wool, it is a nissaggiya pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu, unrelated, related: as explained above.

If a bhikkhu has an unrelated bhikkhuni wash, dye, and card goat’s wool, he commits three nissaggiya pacittiya offenses.

If he tells her to wash, dye, and card it, but she only washes and dyes it without carding it, he commits two nissaggiya pacittiya offenses and one dukkata offense.

He instructs her to wash, dye, and comb it; if she washes and combs it but does not dye it, the bhikkhu commits two nissaggiya pacittiya offenses and one dukkata offense.

He instructs someone to wash, dye, and comb it; if that person dyes and combs it but does not wash it, the bhikkhu commits two nissaggiya pacittiya offenses and one dukkata offense.

He instructs someone to wash, dye, and comb it; if that person neither washes, dyes, nor combs it, the bhikkhu commits a dukkata offense.

If he instructs a samaneri or sikkhamana who is not a relative to wash, dye, or beat it, he commits a dukkata offense.

This article must be forfeited to the Sangha, to a group, or to an individual; it must not be forfeited apart from the assembly. If it is forfeited apart from the assembly, the forfeiture is invalid, and a dukkata offense is committed. When forfeiting it, he must approach the Sangha, bare his right shoulder, remove his footwear, respectfully bow toward the senior elder, kneel with his right knee touching the ground, join his palms, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., instructed a bhikkhuni who is not my relative to wash, dye, and comb goat hair, thereby committing an offense entailing forfeiture and expiation. I now forfeit it to the Sangha.”

After forfeiting it, he must confess. The one receiving the confession must first make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... instructed a bhikkhuni who is not his relative to wash, dye, and comb goat hair, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, I shall receive the confession of this bhikkhu named.... This is the formal announcement.”

After making the announcement, he may then receive the confession. When receiving the confession, he should say to the offending bhikkhu:

“You should reproach yourself in your own mind!”

The offender replies:

“Yes, I shall.”

The Sangha must return the goat hair to this bhikkhu by a motion followed by one proclamation, as follows: The Sangha should appoint one who is capable of carrying out the formal act to make a motion based on the foregoing matter:

“Venerable Sangha, please listen! This bhikkhu named... instructed a bhikkhuni who is not his relative to wash, dye, and comb goat hair, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha consents, the Sangha shall return the goat hair to this bhikkhu named.... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named... instructed a bhikkhuni who is not his relative to wash, dye, and comb goat hair, thereby committing an offense entailing forfeiture and expiation. He now forfeits it to the Sangha. The Sangha will now return this goat hair to this bhikkhu. Any elder who consents to the Sangha’s returning this goat hair to this bhikkhu should remain silent. Anyone who does not consent should speak.”

“The Sangha has consented to return the goat hair to this bhikkhu named.... The Sangha consents and therefore remains silent. Thus do I record this matter.”

If, in the midst of the Sangha, that bhikkhu forfeits the goat hair and the Sangha does not return it, a dukkata offense is committed. If someone says, “Do not return it,” that person commits a dukkata offense.

If it is transferred as a gift held in trust, assigned to someone, continually used, or deliberately damaged, in every case a dukkata offense is committed.

For a bhikkhuni, it is a dukkata offense. For a sikkhamana, samanera, or samaneri, it is likewise a dukkata offense. This is called an offense.

There is no offense if he instructs a bhikkhuni who is his relative to wash, dye, or comb it; if it is washed, dyed, or combed for a sick person; or if it is washed, dyed, or combed for the Sangha, for the Buddha, or for a stupa. In all such cases there is no offense.

Those who do not commit an offense are: the first offender before the rule was established; one who is insane, mentally deranged, afflicted by pain, or under duress.

XVIII. ACCEPTING AND KEEPING GOLD AND SILVER ^[93]

A. THE ORIGIN

At one time, the Buddha was dwelling on Mount Gijjhakuta, in the city of Rajagriha.

At that time, in that city there was a minister who had long been a close friend of Bạt-nan-đà.^[94] One day, the minister received a large quantity of pork and told his wife:

“Bạt-nan-đà the Sakyan is my close friend. A portion of the meat should be set aside for him.”

Following her husband’s instruction, the wife set aside a portion of the meat for Bạt-nan-đà.

That day was a festival day for the people of Rajagriha, and various kinds of music and entertainment were presented, so that people remained awake throughout the night. The minister’s children were among those attending. Having stayed awake all night, they became hungry and weary and asked their mother, “Is there any pork left?”

Their mother told them:

“It is all gone. Only the portion for Bạt-nan-đà the Sakyan remains.”

The children then gave their mother some money and said:

“Mother, take this money and, in the morning, go to the market and buy another portion of meat for [619a1] Bạt-nan-đà. Give us that portion of meat.”

Their mother took the money and gave them the portion of meat.

Early the next morning, Bạt-nan-đà put on his robe, took his bowl, went to the minister’s house, and sat down on the seat prepared for him. The minister’s wife then said:

“Yesterday, our household received a large quantity of pork. The householder told me, ‘Bạt-nan-đà the Sakyan is an old friend of mine. A portion of the meat should be reserved for him.’ Following my husband’s instruction, I set aside a portion for the Venerable One. But last night, because it was a festival day, my children stayed up late and became hungry, so they came and asked for that portion of meat. They gave me five coins and said, ‘In the morning, go to the market and buy another portion of meat for Bạt-nan-đà. Give us that portion.’ I gave the meat to them. With this money, I shall now go to the market and buy another portion of meat like it. Venerable One, you may wait a little while.”

Bạt-nan-đà then asked:

“Did they give the money on my behalf?”

“Yes, they did.”

“If it was given on my behalf, then give that money to me. There is no need to buy meat.”

The minister’s wife then placed the money on the ground for Nạt-nan-đà. After Bạt-nan-đà received the money, he deposited it at a familiar merchant’s shop and departed. When the householders saw this, they all criticized him, saying, “The Sakyan ascetics engage in dealings with money. He deposited money at a merchant’s shop and then left.” Among the bhikkhus who heard of this, those who had few desires, were content, practiced the ascetic practices, delighted in training, and possessed a sense of shame and moral dread criticized Bạt-nan-đà:

“Why did you personally accept money, deposit it at a merchant’s shop, and then leave?”

At that same time, the king and his ministers assembled and discussed the matter, saying, “The Sakyan ascetics are permitted to accept and keep gold, silver, or money. The Sakyan ascetics need not relinquish gold, silver, money, pearls, precious gems, necklaces, or raw gold.^[95]”

At that time, among those in the council chamber was a minister named Châu Kế,^[96] who said to the other ministers:

“You should not say, ‘The Sakyan ascetics are permitted to accept and keep gold, silver, or money and need not relinquish pearls, gems, or necklaces.’ Why is this? Because I myself heard the Tathagata teach, ‘The Sakyan ascetics are not permitted to accept and keep gold, silver, or money.’ The Sakyan ascetics keep far away from precious things, pearls, and necklaces.”

The minister Châu Kế was influential and capable of speaking skillfully, causing everyone to rejoice, believe, and understand. Afterward, Châu Kế went to the Blessed One, bowed his head at the Buddha’s feet, and sat to one side. He then related the circumstances fully to the Blessed One and asked:

“Was anything I said contrary to the teaching?”

The Buddha told the minister:

“What you said is correct and brings much benefit within the true Dharma. There was nothing contrary to it. Why is this? The Sakyan ascetics are not permitted to accept and keep gold, silver, or money. The Sakyan ascetics keep far away from precious things, pearls, and necklaces, and do not use them as ornaments or adornments. You should now understand that if one accepts and keeps gold, silver, or money and does not keep far away from pearls, necklaces, and precious things, one will also partake of the five sensual pleasures. If one partakes of the five sensual pleasures, that is not the practice of the Sakyan ascetics.”

“Great Minister, you should know that if you see any Sakyan ascetic who calls me his Teacher yet handles gold, silver, money, or precious objects, you may know with certainty that this is not the Dharma of the Sakyan ascetics. I have said this: ‘If a bhikkhu needs timber, thatch, bamboo, and so forth for building a dwelling, he is permitted to accept them. But he should not accept them for his own person.’^[97]

“Great Minister, you should know that the sun and moon have four calamities that cause them to be without radiance, without purity, unable to shine, and without majestic power. What are these four calamities? They are asuras,^[98] smoke, clouds, and dust haze.

These are the great calamities of the sun and moon. When they encounter these calamities, the sun and moon are without radiance, without purity, unable to shine, and without majestic power. In the same way, ascetics and brahmins also have four calamities that cause them to be without radiance, without purity, unable to illuminate, and without majestic power.

What are these four calamities? Ascetics and brahmins who do not abandon drinking alcohol, do not abandon sexual intercourse, do not abandon handling gold and silver with their own hands, and do not abandon wrong livelihood: these are called the four great calamities of ascetics and brahmins. They can cause ascetics and brahmins to be without radiance, without purity, unable to illuminate, and without majestic power.”

Among the bhikkhus who heard of this were some who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread. They reproached Upananda and then went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached Upananda in countless ways:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what should not be done. Why did you personally handle money, deposit it with a merchant, and then depart?”

Having reproached him, the Buddha told the bhikkhus:

“This foolish man is a seedbed for the many taints and is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept, comprising the ten benefits, up to and including the long continuance of the true Dharma. The precept should be stated as follows:

If any bhikkhu personally handles money, gold, or silver; causes another to handle it; or accepts it from where it lies,^[99] it entails nissaggiya pacittiya.

B. DEFINITION OF THE PRECEPT

Bhikkhu: as explained above.

Money: that which bears inscriptions and images.

If a bhikkhu personally handles gold, silver, or money; causes another to handle it; or accepts it from where it lies, it entails nissaggiya pacittiya. The object should be relinquished.

Here it should be relinquished as follows: If there is a trustworthy park keeper or lay devotee there, the bhikkhu should say to him, ‘This object is unsuitable for me. Please know what to do with it.’ If that person takes it and puts it away, and later gives something back to the bhikkhu, the bhikkhu should accept it for the sake of the donor’s offering. After accepting it, he should have a steward keep it.

If pure robes, a bowl, a needle case, or a nisidana are obtainable, it should be exchanged for them, and they may be retained for use. If that lay devotee accepts it and then gives the bhikkhu pure robes, a bowl, a nisidana, or a needle case, the bhikkhu should accept and retain them for use. If that person takes it but does not give anything back, the bhikkhu should have other bhikkhus say to him, ‘The Buddha instructed that it be given to you so that it might be made allowable.

You should give that object back to the bhikkhu.’ If that person takes it and does not give it back, and the other bhikkhus do not speak to him, the bhikkhu himself should go and say, ‘The Buddha instructed that it be given to you so that it might be made allowable. Now you should give it to the Sangha, to a stupa, to my preceptor, to one who shares my preceptor, to my acarya, to one who shares my acarya, to former acquaintances, or return it to its original owner.’ If he does not say to that person, ‘Know what to do with this.

Take notice of this,’^[100] he commits a dukkata.

For a bhikkhuni, it entails nissaggiya pacittiya. For a siksamana, samanera, or samaneri, it entails a dukkata. This is called an offense.

There is no offense if he says, ‘Know what to do with this. Take notice of this.’ Or if there is a park keeper or a faithful lay devotee, he says to that person, ‘This object is unsuitable; I should not accept it. Please know what to do with it.’ If that person accepts it and later returns something to the bhikkhu, the bhikkhu should accept it for the donor’s sake and then give it to a steward to keep.

Later, if pure robes, a bowl, a needle case, or a nisidana are needed, it may be exchanged for them, and they may be retained for use. If that person takes it and gives pure robes and a bowl, a sitting cloth, or a needle case, the bhikkhu should accept and retain them for use. If that person refuses to provide robes, the bhikkhu should ask other bhikkhus to say to him, ‘The Buddha instructed that it be given to you so that it might be made allowable.

You should give that object back to the bhikkhu.’ If that person takes it and does not give it back, and the other bhikkhus do not speak to him, the bhikkhu himself should go and say, ‘The Buddha instructed that it be given to you so that it might be made allowable. Now you should give it to the Sangha, to a stupa, to my preceptor, to one who shares my preceptor, to my acarya, to one who shares my acarya, to former acquaintances, or return it to its original owner.’ He should not allow the faithful donor’s offering to be lost.

In all such cases there is no offense.

Those who do not commit an offense are: the first offender before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XIX. TRADING IN MONEY AND PRECIOUS OBJECTS^[101]

A. ORIGIN

At one time, the Blessed One was staying on Mount Gridhrakuta at Rajagriha.

At that time, Upananda went to a merchant’s establishment, exchanged money for money, and carried it away. When the householders saw this, they criticized him, saying, “The Sakyan ascetics exchange money for money; they are skilled in commerce.”

Among the bhikkhus who heard of this were some who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, [620a1] and possessed shame and moral dread. They reproached Upananda, saying, “Why did you exchange money for money and then carry it away?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and reported this matter fully to the Blessed One.

Because of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached Upananda:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what should not be done. Why did you use money to exchange for money?”

The Blessed One reproached him in countless ways and then told the bhikkhus:

“This foolish man is a seedbed for the many taints and is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept, comprising the ten benefits, up to and including the long continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu engages in any form of trading in money or precious objects, it entails nissaggiya pacittiya.

B. DEFINITION OF THE PRECEPT

Bhikkhu: as explained above.

Trading in every form:^[102] Using finished gold^[103] to exchange for finished gold; exchanging unfinished gold for finished gold; unfinished gold for finished silver; unfinished silver for finished silver; unfinished for unfinished; half-finished and half-unfinished silver in exchange for money. Using unfinished gold to exchange for finished gold; exchanging unfinished gold for gold both finished and unfinished; for finished silver, unfinished silver, silver both finished and unfinished, or money.

Using gold both finished and unfinished to exchange for finished gold; exchanging it for unfinished gold, gold both finished and unfinished, finished silver, unfinished silver, silver both finished and unfinished, or money. Using finished silver to exchange for gold, and so forth, up to exchanging it for money, is likewise. Using unfinished silver to exchange for gold, and so forth, up to exchanging it for money, is likewise.

Using unfinished silver to exchange for gold, and so forth, up to exchanging it for money, is likewise. Using silver both finished and unfinished to exchange for gold, and so forth, up to exchanging it for money, is likewise. Using money to exchange for gold, and so forth, up to exchanging it for money, is likewise.

Money^[104] is of eight kinds: gold money, silver money, tin money, copper money, pewter money, lead-and-tin money, wooden money, and gum money.

If any bhikkhu trades in various precious commodities in any form whatsoever, using finished gold to exchange for finished gold, and so forth, up to exchanging money, it is a nissaggiya pacittiya offense. That article must be relinquished.

The method of relinquishment is as follows: If there is a garden keeper or a faithful upasaka, one should say to him: “This article is not allowable for me. Please see to it!” If that person accepts it and then returns it to the bhikkhu, the bhikkhu should accept it on behalf of the donor and have a lay attendant store it. Later, if an allowable robe, bowl, sitting cloth, or needle case is needed, it may be exchanged for one, which may then be retained.

If that person accepts it and gives the bhikkhu an allowable robe, bowl, sitting cloth, or needle case, it should be retained. If that person accepts it but does not return anything to the bhikkhu, other bhikkhus should be asked to tell him: “The Buddha taught that it was entrusted to you so that it might be made allowable. You should return that article to the bhikkhu.” If, after other bhikkhus have spoken to him, he still does not return it, the bhikkhu himself should go and say: “The Buddha taught that it was entrusted to you so that it might be made allowable.

You should now give it to the Sangha, to a stupa, to my preceptor, to one who shares my preceptor, to my acarya, to one who shares my acarya, to an old intimate acquaintance, or return it to its former owner.” Why is this? Because one does not wish the donor’s property to be lost. If the bhikkhu does not say to that person, “Look after this!

Take cognizance of this!” he commits a dukkata offense.

For a bhikkhuni, it is a nissaggiya pacittiya offense. For a siksamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if one says to the person, “Take cognizance of this! Look after this!” Or if one says to a garden keeper or a faithful upasaka: “This article is not allowable for me. Please see to it!” If that person accepts it and then returns it to the bhikkhu, the bhikkhu should accept it on behalf of the donor and have a lay attendant store it.

Later, if an allowable robe, bowl, sitting cloth, or needle case is needed, it may be exchanged for one, which may then be retained. If that person accepts it and gives the bhikkhu an allowable robe, bowl, sitting cloth, or needle case, it should be retained. If that person accepts it but does not return anything to the bhikkhu, other bhikkhus should be asked to tell him: “The Buddha taught that it was entrusted to you so that it might be made allowable.

You should return that article to the bhikkhu.” If, after other bhikkhus have spoken to him, he still does not return it, the bhikkhu himself should go and say: “The Buddha taught that it was entrusted to you so that it might be made allowable. You should now give it to the Sangha, to a Stupa, to my preceptor, to one who shares my preceptor, to my acarya, to one who shares my acarya, to an old intimate acquaintance, or return it to its former owner.” Why is this?

Because one does not wish the donor’s property to be lost. If money is exchanged for ornamental articles on behalf of the Buddha, Dharma, or Sangha, or ornamental articles are exchanged for money on behalf of the Buddha, Dharma, or Sangha, there is no offense.

Those who do not commit an offense are: the first offender before the rule was established; one who is insane, mentally deranged, afflicted by pain, or under duress.

XX. BUYING AND SELLING^[105]

A. ORIGIN

At one time, the Blessed One was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, Bhaddananda the Sakyan was traveling through the country of Kosala and, on the road, came to a village where there was no lodging place.^[106] When he arrived in the village, he exchanged fresh ginger for food. After eating, he departed.

At that time, Venerable Sariputra was also traveling among the people in Kosala and came to that same village where there was no lodging place. When the time came, he put on his robe, took up his bowl, entered the village for alms, and in due course arrived at the house of a food seller, where he stood silently. Seeing him, the food seller said:

“Venerable sir, what do you require?”

The Venerable replied:

“Householder, I require food.”

The man said:

“Bring out something of value.”

The Venerable, astonished, said:

“Do not speak in that way. It is not proper for us to do such a thing.”

The food seller said:

“Just now, Bhaddananda exchanged fresh ginger for food. He ate and then departed. Why does the Venerable say that you do not do such a thing?”

When Venerable Sariputra heard this, he felt ashamed and said nothing. After completing his alms round, he returned to the monastery and related this matter to the bhikkhus.

At that time, in the city of Sravasti, a non-Buddhist ascetic had acquired a valuable robe and thought to himself: “What need have I of this valuable robe? I should now exchange it for another robe.” He then thought further: “Where can I exchange this robe? Only the Sakyan ascetics delight in wearing fine robes. Surely they can exchange with me.” Having thought this, he took the robe to the monastery and said to the bhikkhus:

“I wish to exchange this robe. Whoever wishes to exchange may do so.”

When Bhaddananda heard this, he immediately said:

“Bring it here tomorrow morning! I will exchange robes with you.”

Bhaddananda was highly skilled in sewing and repairing robes. That very night, he washed, dyed, and pressed an old robe, making it bright and fresh as though it were new. The next morning, the non-Buddhist ascetic brought his robe to the monastery and said to the bhikkhus:

“Whoever wishes to exchange robes may do so.”

Bhaddananda then brought out his own robe, showed it to the non-Buddhist ascetic, and said:

“I will exchange this robe for yours. Will you give me your robe?”

The non-Buddhist ascetic replied:

“Yes.”

The two exchanged robes. The non-Buddhist ascetic took the robe he had received back to the park where he was staying, showed it to the other non-Buddhist ascetics, and said:

“Friends, you should know that I exchanged the robe I was wearing for this robe here.”

Among the non-Buddhist ascetics, one who was wise said:

“You have been deceived. Why is that? The robe you were wearing was fine, ample, long, and durable. This robe, however, is an old robe. Because it was skillfully pressed and prepared, it merely appears bright at first glance, as though it were new.”

After hearing this, the non-Buddhist ascetic immediately took the robe he had just received, entered the monastery, and said to Bhaddananda:

“I shall return your robe. Return my robe to me.”

Bhaddananda said:

“Once an exchange has been made, the matter is settled. It cannot be reversed.”

The non-Buddhist ascetic said:

“My robe was new and fine, ample, long, and durable. Your robe is old and inferior; it was merely pressed and prepared to look like a new robe.”

Bhaddananda said:

“Once the exchange has been made, I will certainly not return it.”

The non-Buddhist ascetic criticized him, saying:

“Can I not recover my own robe when I ask for it? My robe was new, fine, ample, long, and durable. Your robe is old and inferior. Why is it that, though we are all renunciants, after exchanging robes with one another, they cannot be returned?”

Among the bhikkhus who heard of this, there were some of few desires and contentment, who practiced the dhutanga disciplines, delighted in training in the precepts, and possessed shame and moral dread. [621a1] They reproached Bạt-nan-đà, saying: “Why did you exchange fresh ginger for food to eat? Why did you exchange robes with a non-Buddhist ascetic and then refuse to return the robe?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus and reprimanded Bạt-nan-đà:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you exchange ginger for food to eat, and exchange robes with a non-Buddhist ascetic but refuse to return the robe?”

After reprimanding him in innumerable ways, the Blessed One told the bhikkhus:

“From now on, I permit the five communities of renunciants to exchange things with one another. When assessing an exchange, you should not set values excessively high or low against one another, as merchants do in the marketplace. You must not barter with other people yourselves, but should have a kappiya attendant do so. If the other party wishes to reverse the exchange, you should return the item. From now on, for the sake of the bhikkhus, I shall establish this precept, gathering together the ten benefits... up to ensuring that the true Dharma long endures.”

The precept should be stated as follows:

If any bhikkhu engages in trade or barter of any kind, it is a nissaggiya pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Engaging in trade or barter of any kind: exchanging medicine allowable at the proper time for medicine allowable at the proper time; exchanging [medicine] of limited duration for [medicine] allowable beyond the proper time; exchanging [medicine] of limited duration for seven-day [medicine]; exchanging [medicine] of limited duration for lifelong [medicine]; or exchanging [medicine] of limited duration for requisites.

Exchanging [medicine] allowable beyond the proper time for [medicine] allowable beyond the proper time; exchanging [medicine] allowable beyond the proper time for seven-day medicine; exchanging [medicine] allowable beyond the proper time for lifelong [medicine]; exchanging [medicine] allowable beyond the proper time for requisites; or exchanging [medicine] allowable beyond the proper time for [medicine] of limited duration.

Exchanging seven-day [medicine] for seven-day [medicine]; exchanging seven-day [medicine]... up to [medicine] allowable beyond the proper time is likewise.

Exchanging lifelong [medicine] for lifelong [medicine], up to exchanging it for seven-day [medicine], is likewise.

Exchanging requisites for requisites, up to exchanging them for lifelong [medicine], is likewise.

Selling: when something is worth one coin, repeatedly raising or lowering the asking price.

Selling at an increased price: when something is worth one coin, stating that its price is three coins.

Selling at a high price: when something is worth one coin, stating that its price is five coins. Buying is likewise.

If a bhikkhu engages in trade or barter of any kind and obtains a profit, it is a nissaggiya pācittiya offense; if he obtains no profit, it is a dukkaṭa offense.

The item subject to forfeiture should be relinquished to the Sangha, to a group, or to one person; it must not be relinquished to a separate faction. If it is relinquished in a manner that does not constitute a valid relinquishment, there is a dukkaṭa offense. When relinquishing it, the bhikkhu concerned must enter the Sangha, bare his right shoulder, remove his footwear, respectfully bow before the senior bhikkhu, kneel with his right knee touching the ground, place his palms together, and say:

“Venerable Sangha, please listen! I, the bhikkhu named..., engaged in various kinds of trade and obtained property, thereby committing an offense entailing forfeiture and expiation. I now relinquish it to the Sangha.”

After relinquishing it, he must confess the offense. First, the bhikkhu receiving the confession must make a formal announcement:

“Venerable Sangha, please listen! This bhikkhu named... engaged in various kinds of trade and obtained property, thereby committing an offense entailing forfeiture and expiation. He has now relinquished it to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, I shall receive the confession of this bhikkhu named.... This is the formal announcement.”

After making the formal announcement, he may then receive the confession. When receiving the confession, he must tell the offender:

“Reproach yourself in your own mind!”

The offending bhikkhu replies:

“Yes, venerable sir.”

The Sangha should return the item to this bhikkhu by a formal act consisting of one motion and one proclamation, as follows. The Sangha should appoint a bhikkhu capable of performing the formal act, who, based upon the matter above, makes the motion:

“Venerable Sangha, please listen! This bhikkhu named... engaged in various kinds of trade, thereby committing an offense entailing forfeiture and expiation, and has now relinquished the item to the Sangha. If it is the appropriate time for the Sangha, and the Sangha approves, the item shall be returned to this bhikkhu named.... This is the motion.”

“Venerable Sangha, please listen! This bhikkhu named... engaged in various kinds of trade and obtained property, thereby committing an offense entailing forfeiture and expiation, and has now relinquished it to the Sangha. The Sangha now returns this item to this bhikkhu. Those elders who agree that the Sangha should return this item to this bhikkhu should remain silent. Any elder who does not agree should speak.”

“The Sangha has approved returning the item to this bhikkhu. The Sangha agrees and therefore remains silent. Thus do I record this matter.”

After the bhikkhu concerned has relinquished the item before the Sangha, if the Sangha does not return it, there is a dukkaṭa offense. If, when the item is to be returned, someone says, “Do not return it,” that person commits a dukkaṭa offense. If it is instead designated as a gift under trust, given to someone, deliberately damaged, continually used, or used for another purpose, every such act constitutes a dukkaṭa offense.

For a bhikkhunī, it is a nissaggiya pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a dukkaṭa offense. This is called a transgression.

There is no offense when members of the five communities of renunciants exchange things with one another and personally assess their value without making the difference excessive, as merchants do; when one does not personally barter with other people, but instead has a kappiya attendant barter; when the other party regrets the exchange and one allows it to be reversed; or when milk is exchanged for oil, or oil for milk. In all such cases, there is no offense.

Persons who do not commit an offense: one who committed the first offense before the precept was established; one who is insane, mentally disturbed, afflicted by pain, or under duress. ^[107]

Notes:

^[79] Bedding 臥具. Mūlasarvāstivāda Vinaya 21 (T23n1442, p. 736b4): covering 敷具. Mahīśāsaka Vinaya 5, Nissaggiya 23 (T.1421, p. 35a24); Mahāsāṃghika Vinaya 9, Nissaggiya 12. Pali, Nissaggiya 13, dve bhāgā suddha-kāḷakānaṃ, Vin. iii. 226ff.

^[80] Pure white sheep’s wool 純白羊毛. Mahīśāsaka Vinaya, ibid.; Sarvāstivāda Vinaya and Mūlasarvāstivāda Vinaya, ibid.: pure black ram’s wool 純黑羺羊毛. Pali: suddhakāḷakānaṃ eḷakalomāṇaṃ, entirely black goat’s wool.

^[81] Chinese: mottled color 尨色. This explanatory phrase is absent from the text of the precept. Mahīśāsaka Vinaya 5 (T22n1421, p. 35b04), Sarvāstivāda Vinaya 4 (T23n1435, p. 48b11): the lower fourth portion 第四分下; explained as follows: “lower” refers to the hair of the head, abdomen, and heels. 第四分下. Mūlasarvāstivāda Vinaya 21 (T23n1442, p. 736b09): the coarse fourth portion 第四分麁; explained as follows: “coarse” refers to the hair of the head, abdomen, and legs. Pali: catutthaṃ gocariyānam, the fourth portion reddish-brown in color (seed color).

^[82] Bát-la 缽羅. Mahīśāsaka Vinaya, ibid.; Sarvāstivāda Vinaya, ibid.: ba-la 波羅. (Pali: pala, a unit of weight.) Mūlasarvāstivāda Vinaya 21 (T23n1442, p. 736b16): for example, if the bedding weighs ten catties, then five catties should be entirely black, two and a half catties white, and two and a half catties coarse. Cf. Pali (Vin. iii. 227): two tūla (catties) black, one tūla white, and one tūla reddish-brown.

^[83] Mahīśāsaka Vinaya, Nissaggiya 24 (T.1421, p. 35b). Pali: Nissaggiya 14, santhanachabbassāni, Vin. iii. 227.

^[84] See Nissaggiya 2, note 24.

^[85] Sitting cloth 坐具: a cloth spread out for sitting. Pali: nisīdana (ni-sư-đàn). Mūlasarvāstivāda Vinaya 21: covering 敷具. Mahīśāsaka Vinaya 5, Nissaggiya 25 (T22n1421, p. 35c13). Pali: Nissaggiya 15, nisīdanadubbaṇṇa-karaṇa, Vin. iii. 230.

^[86] Invitation to a meal 請食. Sarvāstivāda Vinaya 7 (T23n1435, p. 49b16): portion of food brought back 迎食分. A householder invited the Buddha and the bhikkhus to his home for a meal. The Buddha allowed the bhikkhus to go while he remained at the monastery. One bhikkhu brought food back for the Buddha. Mūlasarvāstivāda Vinaya 21 (T23n1442, p. 737b23): fetching food 取食. Pali, Vin. iii. 230: the Buddha dwelt in seclusion for three months and met no one except the bhikkhu who brought him food.

^[87] Dragon-tusk peg 龍牙橛. See Sarvāstivāda Vinaya (T.1435, p. 60c22): elephant-tusk peg 象牙杙.

^[88] Mahīśāsaka Vinaya, Nissaggiya 26. Pali: Nissaggiya 16: eḷakalomaharaṇa.

^[89] Ba-nan-da, son of the Sakyans 跋難陀釋子. Mūlasarvāstivāda 21: Upananda, that is, Pali: Upananda, of the Sakyan clan, belonging to the group of six bhikkhus (Chabbaggiya). Pali Vin. iii. 233: a bhikkhu journeyed from Kosala to Sāvatthi.

^[90] Kauśeya 拘遮羅, milk-leaf grass 乳葉草, kṣauma 芻摩, hemp 麻, and cīravāṇī 廁羅婆尼. These are kinds of robes.

^[91] Mahīśāsaka 5, Nissaggiya 27 (T22n1421, p. 36a26). Pali: Nissaggiya 17, elākaloma-dhovāpana, Vin. iii. 234ff.

^[92] Among the Sakyans 釋翅瘦. Pali: Sakkesu viharati Kapilavatthusmiṃ Nigrodhārāme, dwelling among the Sakyans, in Nigrodha Monastery at Kapilavatthu.

^[93] Pali, Nissaggiya 18, jātarūparajata, Vin. iii. 236. Mahīśāsaka, Nissaggiya 30 (T22n1421, p. 37a27).

^[94] See Nissaggiya 16 above.

^[95] Unwrought gold; this refers to raw gold that has not yet been fashioned. Pali: jātarūpa.

^[96] Mūlasarvāstivāda 21 (T23n1442, p. 740a20): Ratnacūḍa 寶髻. Mahāsāṃghika 10 (T22n1425, p. 310c7): Cūḷa, headman of a village 周羅聚落主. Cf. Pali, Maṇicūḷa-sutta, S. iv. 325, Vin. ii. 296.

^[97] This refers to accepting money. Pali, S. iv. 325: na... kenaci pariyāyena jātarūparajataṃ sāditabbaṃ, gold and silver must under no circumstances be accepted.

^[98] That is, a solar or lunar eclipse.

^[99] Mahīśāsaka: or one forms the intention to accept it. Pali: upanikkhittaṃ vā sādeyya, accepting what has been deposited for safekeeping. The different Vinaya traditions diverge on very subtle points in their interpretations of this rule.

^[100] Chinese: “know this, look after this” 知是看是; similar to the Pali: āvuso, imaṃ jānāhi, “Friend, take cognizance of this.” When relinquishing an improperly obtained object, if a steward or layperson comes, the bhikkhu speaks thus, thereby prompting that person to put away the money lying there, which the bhikkhu is not permitted to handle. Nor may he instruct that person to accept it and keep it on his behalf.

^[101] Pali: Nissaggiya 19, rūpiyasaṃvohāra. Mahīśāsaka 5, Nissaggiya 29 (T22n1421, p. 36c21). Mahāsāṃghika, Nissaggiya 20 (T22n1425, p. 312c03). Mūlasarvāstivāda 22 (T23n1442, p. 741c21): “Lending and receiving in pursuit of profit.”

^[102] Chinese: “various kinds” 種種. Sarvāstivāda Daśādhyāya Vinaya (T23n1435, p. 51c13): “various kinds of valuables in use” 種種用寶. Pali (Vin. iii. 239): nānappakārakaṃ, explained as: katampi akatampi katākatampi, fashioned into various ornaments, unfashioned, or partly fashioned and partly unfashioned.

^[103] Fashioned gold and unfashioned gold; Chinese: “fashioned gold, unfashioned gold” 成金,未成金; Sarvāstivāda Daśādhyāya Vinaya: “worked and unworked.” Pali, ibid.: kataṃ, akataṃ: fashioned into jewelry and not yet fashioned.

^[104] Pali: rūpiya, a general designation for gold and silver; explained as: satthuvaṇṇo (pure gold), kahāpaṇo (gold coin), lohamāsako (copper coin), dārumāsako (wooden coin), jatुमāsako (lac coin).

^[105] Pali (Vin. iii. 242): Nissaggiya 20, kayavikkaya. Mahīśāsaka, Nissaggiya 28. Mahāsāṃghika, Nissaggiya 19.

^[106] Chinese: (one) “village without a dwelling place” 一無住處村; this refers to a village without a monastery belonging to the Sangha. It is unclear whether this is a common noun or the name of a village. The other recensions do not contain this detail.

^[107] End of fascicle 8 in the Chinese edition.