四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

XI. DAMAGING PLANT LIFE^[61]

A. ORIGIN

At one time, the Buddha was staying in the city of Khoáng Dã. On account of the foregoing matter, the Blessed One assembled the Sangha of bhikkhus and said:

“Is it true that a bhikkhu dwelling in Khoáng Dã, while repairing his lodging, deliberately cut down a tree with his own hands?”

He replied:

“Venerable Blessed One, it is true; I did cut it down.”

The Blessed One reproached him in countless ways:

“What you did was wrong. It was not in accordance with proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in harmony with the Dharma. You did what ought not to be done. Why did you cut down a tree with your own hands while repairing your lodging?”

After reproaching him in countless ways, the Blessed One told the bhikkhus:

“These foolish men are the ground in which many outflows are planted. This is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu damages the living growth of plants,^[62] it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Plant life (ghost): not a human being.

Living growth (village): a general designation for all grasses and trees. Cutting or felling them so that they fall is called damaging them.

There are five kinds of living growth (villages): roots, branches, joints, phú-la, and seeds.^[63]

– Roots: such as ha-lê-đà, ginger root, ưu-thi-la, mậu-tha-trí-tra, lư-kiện-đà-lâu, and other roots capable of producing shoots.^[64]

– Branches: such as willow, xá-ma-la, bà-hê-tha,^[65] and other branches capable of producing saplings.

– Joints: such as the flowers tô-man-na, tô-la-bà, bồ-hê-na, la-lặc-liệu,^[66] and other plants capable of growing from their joints.

– Phú-la:^[67] such as sugarcane, bamboo, reeds, lotus rhizomes,^[68] and other kinds of phú-la capable of producing plants.

– Seeds: various kinds of seeds from which plants grow.

With regard to things that are living or are perceived as living, if one personally severs their life, has another sever their life, personally parches them, has another parch them, personally cooks them, or has another cook them, it is a pācittiya offense.

If one is uncertain whether they are living and personally severs them, has another sever their life, personally parches them, has another parch them, personally cooks them, or has another cook them, it is a duṣkṛta offense.

If something is living but one perceives it as not living, and one personally severs it, has another sever its life, or does so up to and including cooking it, it is a duṣkṛta offense.

If something is not living but one perceives it as living, and one personally severs it, has another sever its life, or does so up to and including cooking it, one also commits a duṣkṛta offense.

If something is not living but one is uncertain, and one personally severs it, [642a1] has another sever its life, or does so up to and including cooking it, one also commits a duṣkṛta offense.

Grasses and trees are of seven colors: green, yellow, red, white, black, pale blue, and purple. If grasses or trees are fresh and living, and one perceives them as fresh and living, and personally cuts them, has another cut them, or does so up to and including cooking them, it is a pācittiya offense.

If one is uncertain whether grasses or trees are fresh and living, and personally cuts them, has another cut them, or does so up to and including cooking them, it is a pācittiya offense.

If grasses or trees are fresh and living but one perceives them as not fresh and living, and personally cuts them, has another cut them, or does so up to and including cooking them, it is a duṣkṛta offense.

If grasses or trees are not fresh and living but one perceives them as fresh and living, and personally cuts them, has another cut them, or does so up to and including cooking them, it is a duṣkṛta offense.

If one is uncertain whether grasses or trees are not fresh and living, and personally cuts them, has another cut them, or does so up to and including cooking them, it is a duṣkṛta offense.

Driving a stake into a tree is a pācittiya offense. Burning fresh, living grasses or trees with fire is a pācittiya offense. Cutting grasses or trees that are mostly fresh and living is a pācittiya offense. Cutting grasses or trees that are half dry and half fresh and living is a duṣkṛta offense. If one does not say, “Look at this; take note of this!” it is a duṣkṛta offense.

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

There is no offense if one says, “Look here; take note of this!”; if one cuts dry and withered grasses or trees while clearing a fence; if, while removing stones and bricks, one pulls aside bamboo branches or plows over fresh, living grasses and trees; if one does so to obtain manure; if grass has overgrown and blocked a path and one uses a staff to push it aside and clear the way; if one uses bricks or stones as supports and thereby damages grasses or trees; if one clears the ground for walking meditation; if one sweeps a place where people regularly walk back and forth; if one mistakenly cuts living grasses or trees; or if grasses or trees are broken when one plants a walking staff on the ground. In all such cases, there is no offense.

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

XII. EVASIVE SPEECH^[69]

A. ORIGIN

At one time, the Blessed One was staying in Ghosita’s Park at Kauśāmbī.

At that time, the Venerable Bhikkhu Chanda^[70] committed an offense. The bhikkhus asked him:

“Do you yourself know that you have committed an offense?”

Chanda answered the bhikkhus with matters unrelated to the question:

“To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me or to someone else? Who committed an offense? From what did the offense arise? I do not see any offense. Why do you say that I have committed an offense?”

The bhikkhus heard this. Among them were bhikkhus who had few desires and were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They criticized the bhikkhu Chanda:

“Why, when you yourself knew that you had committed an offense and the bhikkhus questioned you, did you answer them with unrelated matters, saying: ‘To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me or to someone else? Who committed an offense? From what did the offense arise? I do not see any offense. Why do you say that I have committed an offense?’”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One immediately assembled the Sangha of bhikkhus and reproached the bhikkhu Chanda:

“What you did was wrong. It was not in accordance with proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in harmony with the Dharma. You did what ought not to be done. Bhikkhu Chanda, why, after you had committed an offense, when the bhikkhus asked you, ‘Do you yourself know that you have committed an offense?’ did you answer them with unrelated matters, saying: ‘To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me or to someone else? Who committed an offense? From what did the offense arise? I do not see any offense. Why do you say that I have committed an offense?’”

After the Blessed One had reproached the bhikkhu Chanda in countless ways, he told the bhikkhus:

“From now on, I permit the Sangha to make a formal announcement and then designate the person concerned as one who engages in evasive speech.^[71] The formal announcement should be made as follows:

“‘Venerable Sangha, please listen! This bhikkhu Chanda has committed an offense. When the bhikkhus asked him, “Do you yourself know that you have committed an offense?” Chanda answered them with unrelated matters: “To whom are you speaking? What are you talking about? What principle are you discussing? Are you speaking to me or to someone else? Who committed an offense? From what did the offense arise? I do not see any offense. Why do you say that I have committed an offense?” If the time is appropriate for the Sangha, the Sangha approves that the bhikkhu Chanda be summoned and subjected to the procedure concerning evasive speech. This is the formal announcement.’^[72]

“Such a formal announcement is called the procedure concerning evasive speech.”

“From now on, for the sake of the bhikkhus, I shall establish a precept comprising ten benefits, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu engages in evasive speech, it is a pācittiya offense.

Thus the Blessed One established this precept for the bhikkhus.

At that time, the Venerable Bhikkhu Chanda, after the Sangha had imposed upon him the formal act concerning evasive speech, again deliberately vexed the Sangha: when summoned, he would not come; when not summoned, he would come; when he should stand up, he would not stand up; when he should not stand up, he would stand up; when he should speak, he would not speak; and when he should not speak, he would speak.

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhuta austerities, delighting in training, and possessing a sense of shame and moral dread. They criticized Bhikkhu Chanda: “Why, after the Sangha had performed the formal act concerning evasive speech against him, did he again deliberately vex the Sangha: when summoned, he would not come; when not summoned, he would come; when he should stand up, he would not stand up; when he should not stand up, he would stand up; when he should speak, he would not speak; and when he should not speak, he would speak?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat down to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked Bhikkhu Chanda:

“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and it ought not to have been done. Bhikkhu Chanda, why, after the Sangha had imposed upon you the formal act concerning evasive speech, did you again deliberately vex the Sangha: when summoned, you would not come; when not summoned, you would come; when you should stand up, you would not stand up; when you should not stand up, you would stand up; when you should speak, you would not speak; and when you should not speak, you would speak?”

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

“From now on, after making a motion, summon Bhikkhu Chanda and perform against him the formal act concerning vexatious conduct ^[73] as follows:

“‘Venerable Sangha, please listen! After the Sangha summoned Bhikkhu Chanda and performed against him the formal act concerning evasive speech, he again vexed the Sangha: when summoned, he would not come; when not summoned, he would come; when he should stand up, he would not stand up; when he should not stand up, he would stand up; when he should speak, he would not speak; and when he should not speak, he would speak. If the time is appropriate for the Sangha, the Sangha approves imposing a restriction upon Bhikkhu Chanda called the formal act concerning vexatious conduct. This is the motion.’

“Once the motion has been made in this manner, it is called the formal act concerning vexatious conduct.”

From now on, the precept should be recited as follows:

If any bhikkhu speaks evasively and vexes others, it is a pacittiya offense.

B. DEFINITION OF THE PRECEPT

Bhikkhu: as defined above.

Evasive speech:^[74] Before the Sangha has made a motion, if one speaks evasively, saying, “To whom are you speaking? What are you saying? What are you discussing? Are you speaking to me or to someone else? I do not see this offense,” each such utterance entails a dukkata offense. If, after the motion has been made, one speaks in this manner, each such utterance entails a pacittiya offense.

Vexing others:^[75] Before the motion has been made, if one does not come when summoned but comes when not summoned; does not stand up when one should stand up but stands up when one should not; does not speak when one should speak but speaks when one should not, each such act entails a dukkata offense. If, after the motion has been made, one acts in this manner, each such act entails a pacittiya offense. If one does not come when summoned by a senior bhikkhu, it entails a dukkata offense.

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

There is no offense if, having heard what was previously said but not understood it because it was ambiguous, one therefore asks again: “To whom are you speaking?” and so forth, up to, “I do not see this offense.”

If an unlawful formal act or a formal act contrary to the Vinaya is to be performed, or if an act harmful to the Sangha, a monastery or stupa, one’s preceptor, a fellow disciple of the same preceptor, one’s acarya, a fellow disciple of the same acarya, or an old acquaintance is to be performed—an act that brings no benefit and does not bring harmony—then there is no offense if one does not come when summoned. [643a1]

If an unlawful formal act or a formal act contrary to the Vinaya is to be performed, or if an act harmful to the Sangha, a monastery or stupa, one’s preceptor, a fellow disciple of the same preceptor, one’s acarya, a fellow disciple of the same acarya, or an old acquaintance is to be performed, and at that time one wishes to learn what is being instructed, there is no offense if, although told not to come, one nevertheless comes.

If one is observing the practice of taking food at one sitting, has eaten without performing the procedure for leftover food, or is ill, then there is no offense if, although told to stand up, one does not stand up.

If a house is collapsing or on fire; if a venomous snake has entered the house; if one encounters bandits, tigers, wolves, or lions; if one is seized and led away by force; if one is bound by another person; or if there is danger to one’s life or danger to one’s pure conduct, then there is no offense if, although told not to stand up, one stands up.

If one is questioned with malicious intent, or is questioned about a superhuman attainment and told, “Speak of this matter,” there is no offense if one does not speak at that time.

If an unlawful formal act or a formal act contrary to the Vinaya is being performed, or if an act harmful to the Sangha, a monastery or stupa, one’s preceptor, a fellow disciple of the same preceptor, one’s acarya, a fellow disciple of the same acarya, or an old acquaintance is to be performed, there is no offense if, although told not to speak, one speaks at that time.

There is no offense if one speaks softly, speaks hastily, speaks in a dream, speaks to oneself, or intends to speak of one matter but mistakenly speaks of another.

Those who do not offend are: the first offender before the precept was established, one who is insane, mentally deranged, afflicted by pain, or under duress.

XIII. DISPARAGING ONE APPOINTED BY THE SANGHA^[76]

A. ORIGIN

At one time, the Blessed One was dwelling on Mount Grdhrakuta in the city of Rajagrha.

At that time, the Venerable Dabba Mallaputta^[77] had been appointed by the Sangha to distribute lodging places for the Sangha and to assign the Sangha to meal invitations. At that time, the Bhikkhus Mettiya and Bhummajaka,^[78] standing at a distance from the Venerable where they could see him but he could not hear them, said to one another: “Dabba Mallaputta acts out of favoritism, anger, fear, and delusion.”

The bhikkhus said:

“This Dabba Mallaputta has been appointed by the Sangha to distribute lodging places for the Sangha and to assign the Sangha to meal invitations. You should not say that the Venerable acts out of favoritism, anger, fear, and delusion.”

The Bhikkhus Mettiya and Bhummajaka replied:

“We did not say it in his presence; we criticized him in a secluded place.”^[79]

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhuta austerities, delighting in training, and possessing a sense of shame and moral dread. They criticized the Bhikkhus Mettiya and Bhummajaka:

“This Venerable Dabba Mallaputta has been appointed by the Sangha to distribute lodging places for the Sangha and to assign the Sangha to meal invitations. Why do you say that the Venerable acts out of favoritism, anger, fear, and delusion?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat down to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the Bhikkhus Mettiya and Bhummajaka:

“What you have done is wrong. It is not proper conduct, not the conduct of a renunciant, not pure conduct, not conduct in accordance with the Dharma, and it ought not to have been done. Mettiya and Bhummajaka, this Dabba Mallaputta has been appointed by the Sangha to distribute lodging places for the Sangha and to assign the Sangha to meal invitations. Why do you say that he acts out of favoritism, anger, fear, and delusion?”

After rebuking the Bhikkhus Mettiya and Bhummajaka in innumerable ways, the Blessed One told the bhikkhus:

“These Bhikkhus Mettiya and Bhummajaka are foolish men who plant many seeds of the taints. They are the first offenders against this precept.^[80] From now on, for the sake of the bhikkhus, I shall establish this precept, encompassing the ten benefits, up to the long endurance of the true Dharma.”

When reciting the precept, it should be recited as follows:

If any bhikkhu disparages one appointed by the Sangha, it is a pacittiya offense.

The Blessed One thus established the precept for the bhikkhus. The bhikkhus Mettiya and Bhummajaka thereafter devised another expedient. Having heard something concerning Dabba Mallaputta but not having seen it, they said to one another: “This Dabba Mallaputta is biased, resentful, fearful, and ignorant.”

The bhikkhus said to Mettiya and Bhummajaka:

“Did the Buddha not establish a precept declaring that disparagement^[81] entails a pacittiya offense?” The bhikkhus Mettiya and Bhummajaka replied:

“We did not disparage him; we reviled him.”^[82]

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhuta ascetic practices, delighted in training, and possessed a sense of shame and moral dread criticized the bhikkhus Mettiya and Bhummajaka, saying:

“Venerable Dabba Mallaputta was appointed by the Sangha to distribute lodging requisites to the Sangha and invite members of the Sangha to meals. Why did you revile the venerable one?”

After reproaching them, the bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, sat to one side, and reported this matter in full to the Blessed One. Because of this matter, the Blessed One immediately assembled the Sangha of bhikkhus and reproached the bhikkhus Mettiya and Bhummajaka:

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Dabba Mallaputta was appointed by the Sangha to distribute lodging requisites to the Sangha and invite members of the Sangha to meals. Why did you revile him?”

After reproaching the bhikkhus Mettiya and Bhummajaka in innumerable ways, the Blessed One told the bhikkhus:

“From now on, I establish this precept for the bhikkhus:

If any bhikkhu disparages and reviles another, it is a pacittiya offense.^[83]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

One may disparage another to his face or revile him behind his back.

– Disparagement to his face means standing in a place where one can be seen but not heard and saying, “He is biased, resentful, fearful, and ignorant.”

– Reviling behind his back means standing in a place where one can be heard but not seen and saying, “He is biased, resentful, fearful, and ignorant.” If a bhikkhu disparages and reviles another bhikkhu, clearly uttered speech entails a pacittiya offense; indistinct speech entails a dukkata offense. If a senior bhikkhu tells another person to disparage and revile someone, and that person agrees and does so, he commits a dukkata offense.

In regard to a bhikkhuni, it is a pacittiya offense. In regard to a sikkhamana, samanera, or samaneri, it is a dukkata offense. This is called an offense.

There is no offense if that person truly has such faults—that is, if he is biased, resentful, fearful, and ignorant—and, fearing that he may later have cause for remorse, one speaks so that he may disclose the matter in accordance with the Dharma. If on that occasion one says, “You are biased, resentful, fearful, and ignorant,” there is no offense. There is also no offense if one speaks in jest, speaks to oneself, speaks in a dream, or intends to say one thing but mistakenly says another.

Those who do not offend are: the first offender before the precept was established, one who is insane, mentally deranged, afflicted by pain, or under duress.

XIV. SPREADING OUT THE SANGHA’S SITTING REQUISITES AND FAILING TO PUT THEM AWAY^[84]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, a householder in the city of Savatthi wished to invite the Sangha to a meal. While waiting for the mealtime, the group of seventeen bhikkhus took the Sangha’s sitting requisites, spread them out in the open, and practiced walking meditation while awaiting the mealtime. When the time arrived, they went to the meal invitation without putting away the Sangha’s sitting requisites. Consequently, the Sangha’s sitting requisites were blown about by the wind, covered with dust, bitten and damaged by insects and birds, and left soiled and unclean.

After the bhikkhus had finished the meal and returned to the monastery, they saw that the Sangha’s sitting requisites had been blown about by the wind, covered with dust, bitten and damaged by insects and birds, and left defiled and unclean. They immediately asked:

“Who spread out the Sangha’s sitting requisites and then left without putting them away, allowing them to be blown about by the wind, covered with dust, bitten and damaged by insects and birds, and left soiled and unclean?”

The members of the Sangha said:

“The group of seventeen bhikkhus spread them out.”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhuta ascetic practices, delighted in training, and possessed a sense of shame and moral dread criticized the group of seventeen bhikkhus:

“Why did you spread out the Sangha’s sitting requisites and then leave without putting them away, allowing them to be blown about by the wind, covered with dust, bitten and damaged by insects and birds, and left soiled and unclean like this?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, sat to one side, and reported this matter in full to the Blessed One. Because of this matter, the Blessed One immediately assembled the Sangha of bhikkhus and reproached the group of seventeen bhikkhus, saying:

“What you have done is wrong. It is not proper conduct, not the conduct of a samana, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Why did you take the Sangha’s sitting requisites, spread them out, and then leave without putting them away, allowing them to be blown about by the wind, covered with dust, bitten and damaged by insects and birds, and left soiled and unclean?”

After reproaching the group of seventeen bhikkhus in innumerable ways, the Blessed One told the bhikkhus:

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

The precept should be recited as follows:

If any bhikkhu takes a Sangha rope-bed, wooden bed, bedding, or sitting cushion,^[85] spreads it out in the open or has another spread it out, and upon leaving neither puts it away himself nor has another put it away, it is a pacittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Property of the Sangha, property intended for the Sangha, and property belonging to the Sangha.

– Property of the Sangha: property that has been relinquished [644a1] to the Sangha.

– Property intended for the Sangha: property made for the Sangha but not yet relinquished to the Sangha.

– Property belonging to the Sangha: property that has entered into the possession of the Sangha and has been relinquished to the Sangha.

Rope-bed:^[86] there are five kinds—a bed with revolving legs, a bed with straight legs, a bed with curved legs, a bed with mortised legs, and a bed without legs.

Wooden bed:^[87] likewise.

Bedding: that which is used either for sitting or for lying down.

Cushion: that which is used for sitting.

If a bhikkhu takes a Sangha bed, seat, bedding, or sitting cushion and spreads it out in the open, or has another spread it out, then when leaving, if there is a resident bhikkhu, a Mama-de,^[88] or an attendant in charge,^[89] he should say, “I now entrust this to you. Please watch over and safeguard it.” If no such person is present, he must put it away in a sheltered place before leaving. If there is no sheltered place, but he knows that the location is secure and the articles will not be damaged, he should place the coarse or inferior article over the fine one and then leave.

If he leaves and will return immediately, he may go. If the rain comes quickly and he can return quickly enough that the sitting requisites will not be damaged, he may go. If the rain is moderate and he can return in time, he may go.

If there is a drizzle and he can go a short distance and return in time, he may go. That bhikkhu should employ such expedients in due order before leaving. If he leaves without employing such expedients, he commits a pacittiya offense as soon as he begins to pass through the gate.

If he has one foot inside the gate and one foot outside, intending to leave but then does not leave and regrets his intention, all such cases entail a dukkata offense.

If two persons sit together on a bed or seat, the junior bhikkhu must put it away before leaving. If the junior thinks that the senior will put it away, but in the end the senior does not do so, the junior commits a pacittiya offense and, because he has also acted contrary to proper conduct, additionally commits a dukkata offense. If the senior thinks that the junior will put it away, but the junior does not do so, the senior commits a pacittiya offense.

If two persons leave together at the same time, neither before nor after the other, and neither puts the articles away, both commit a pācittiya offense. Furthermore, this applies even to a rope bed, a couch, a seat, a reclining chair used for bathing, the inner or outer layer of bedding, a ground covering, or a binding cord made of hair or hemp: if any of these is left on the ground and one departs without putting it away, in every case one commits a duṣkṛta offense. If one spreads the Sangha’s bedding on the ground and enters a room to sit in meditation without putting it away, one also commits a duṣkṛta offense.

For a bhikshuni, it is a pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta offense. This is called an offense.

There is no offense if one personally sets out on the ground a rope bed, wooden bed, seat, reclining chair, bedding, or sitting mat belonging to the Sangha, or has another person set it out, and upon leaving tells a resident bhikshu, the Māmātī, or the steward, “Please watch over this article and put it away.” If no one is present, one should arrange it in a secluded place before leaving. If there is no safe secluded place, but one knows of a place where it will not be forgotten and there is no danger of its being damaged, one may cover the fine article with a coarse one and depart.

If one leaves and immediately returns; or if there is torrential rain and strong wind, and one can go quickly and return quickly; or if the rain is moderate and one can go and return at a moderate pace; or if there is a drizzle and one can go slowly and return in time—if one follows these successive expedients and then leaves, there is no offense.

Or if one is bound by force, or there is danger to one’s life or danger to the holy life, and therefore one does not follow the foregoing sequence, there is no offense. Or if two persons sit together on one rope bed and the junior monk puts it away, there is no offense. The same applies without distinction to all the other kinds of furnishings, such as a wooden bed, rope bed, seat, reclining chair, bathing seat, the inner or outer layer of bedding, a ground covering, or a cord made of fine hair: if these have been left on the ground and one puts them away before departing, there is no offense. Or if one spreads a sitting mat belonging to the Sangha on open ground, puts it away, and then enters a room to meditate, there is no offense.

Those who do not offend are: one who committed the act the first time, before the precept was established; one who is insane, mentally deranged, tormented by pain, or under duress.

XV. SPREADING BEDDING

IN A ROOM BELONGING TO THE SANGHA^[90]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍada’s Garden in the Jeta Grove at Śrāvastī. At that time, a visiting bhikshu said to the resident bhikshus:

“I shall spread bedding in the Sangha’s adjoining room and rest there.”

Afterward, he departed without informing the resident bhikshus. The Sangha’s bedding decayed, was gnawed by insects and ants, and became discolored. At the times of the lesser meal, the principal meal, the nighttime Dharma discourse, and the recitation of the precepts, the resident bhikshu did not see the visiting bhikshu present. He thought, “Why do I not see the visiting bhikshu? Has he died, traveled far away, renounced the precepts to become a layman, been captured by robbers, been devoured by wild beasts, or been swept away by water?” The resident bhikshu then went to that room and saw that the Sangha’s bedding had decayed, been gnawed by insects and ants, and become discolored. Seeing this, he reproached the visiting bhikshu, saying:

“Why did the visiting bhikshu tell me that he would take the Sangha’s bedding, spread it in the adjoining room, and sleep there, but then depart without informing me, thereby allowing the Sangha’s sitting mat to be gnawed and damaged by insects and ants, become discolored, and decay?”

Among the bhikshus who heard of this, there were some who had few desires and were content, practiced the dhūta disciplines, delighted in learning the precepts, and possessed shame and moral dread. They criticized the visiting bhikshu, saying:

“Why did the visiting bhikshu tell the resident bhikshu that he would take the Sangha’s bedding, spread it in the adjoining room, and sleep there, but then depart without informing him, thereby allowing the Sangha’s sitting mat to be gnawed and damaged by insects and ants, become discolored, and decay?”

The bhikshus 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. On account of this matter, the Blessed One assembled the Sangha of bhikshus and reproached the visiting bhikshu:

“What you did was wrong. It was not proper deportment, not the conduct of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You did what ought not to have been done. Why did you spread the Sangha’s bedding in the adjoining room and sleep there, but then depart without informing the resident bhikshu, thereby allowing the Sangha’s sitting mat to be gnawed and damaged by insects and ants, become discolored, and decay?”

At that time, after reproaching the visiting bhikshu by innumerable expedient means, the Blessed One told the bhikshus:

“These foolish persons are the ground in which many seeds of the taints are planted. He is the first offender against this precept. From now on, I shall establish a precept for the bhikshus, comprising the ten benefits, up to and including the long abiding of the true Dharma.”

When stating the precept, it should be stated thus:

If a bhikshu, in a room belonging to the Sangha, spreads the Sangha’s bedding, personally spreads it or has another person spread it, and then sits or lies upon it, but upon leaving neither puts it away himself nor has another person put it away, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikshu: the meaning is as explained above.

Property of the Sangha: as previously explained.

Bedding includes a couch, seat, mattress, sitting mat, pillow, ground covering, and even a woolen sleeping mat. If that bhikshu wishes to spread the Sangha’s bedding in a room belonging to the Sangha, whether he spreads it himself or has another person spread it, and then sits or lies upon it, he must not depart without either putting it away himself or having another person put it away. If a resident bhikshu, an administrator, or the Māmātī is present, he should say, “Please put this away for me.” If no one is available to whom it may be entrusted and there is no fear of loss, he should move the bed close to the wall, raise its legs, place the pillow, mattress, and bedding upon it, cover them with other bedding, and then depart.

If he fears that they may be damaged, he should hang the bedding, felted mattress, and pillow on the garment rack and stand the bed upright before departing. That bhikshu should do this before he leaves. If he departs without doing so and passes beyond the boundary, he commits a pācittiya offense.

If one foot is outside the boundary and one foot remains inside it, and he then regrets leaving and does not proceed, all such cases constitute a duṣkṛta offense. If he intends to leave but does not do so, he commits a duṣkṛta offense. If he leaves and immediately returns; or if he remains outside the boundary for two nights and, before dawn on the third night, either personally returns to the room, sends someone there, or tells the Māmātī or the steward, “Venerable, please watch over this article,” there is no offense. If the bhikshu departs and sleeps outside the boundary for two nights, but before dawn on the third night neither personally returns to the room nor sends someone to say, “Venerable, please watch over this article,” he commits a pācittiya offense.

For a bhikshuni, it is a pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta offense. This is called an offense.

There is no offense if one personally spreads the Sangha’s bedding, or has another person spread it, in order to sit or lie upon it, and when departing there is a resident bhikshu, the Māmātī, or a steward present, [645a1] and one says, “Venerable, please watch over this article and serve as Māmātī here.” If there is no one to whom it may be entrusted, but one judges that it will not be damaged, one should move the bed close to the wall, place the bedding, pillow, and mattress upon it, cover them with two layers, and then depart. If one fears that they may be damaged, one should hang the bedding on the garment rack, stand the bed upright, and then depart. If one does this before leaving, there is no offense.

If the dwelling collapses, catches fire, has venomous snakes inside, or is threatened by bandits, tigers, wolves, or lions; if one is seized by a powerful person, bound, or faces danger to life or danger to the brahmacarya; if an impediment will arise before long; or if one sleeps outside the boundary for two nights, then, before dawn appears on the third night, one may return personally or send someone to tell a resident bhikkhu: “Venerable, please take charge of this article and act as its mamati.” Or if one is obstructed by a waterway; if there are bandits, tigers, wolves, or lions along the route; if there is a flood; if one is detained by a powerful person or bound;

or if one faces danger to life or danger to the brahmacarya, and after spending two nights outside the boundary, dawn has already appeared on the third night, so that one cannot return personally or send someone to say, “Venerable, please take charge of this article and act as mamati on my behalf,” in all such cases there is no offense.

There is no offense for the first transgression before the rule was established, or when one is insane, mentally deranged, tormented by pain, or under duress.

XVI. CROWDING ANOTHER’S SLEEPING PLACE^[91]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the group of six bhikkhus^[92] and the group of seventeen bhikkhus were in the country of Kosala, traveling along the road toward another village where there was no residence for bhikkhus. The group of seventeen bhikkhus said to the group of six bhikkhus:

“Venerables, please go ahead and find a resting place.”

The group of six bhikkhus said:

“Go and find one yourselves. What have we to do with your affairs?”

The group of six bhikkhus were senior to the group of seventeen bhikkhus, so the group of seventeen addressed them as follows:

“You venerables are our seniors. The seniors should find a resting place first. We will look for one afterward.”

The group of six bhikkhus said:

“Go on. We have no need to look for a resting place.”

The group of seventeen bhikkhus then went to find a place to rest. Having found one, they spread out their bedding and rested. When the group of six bhikkhus learned that the group of seventeen had found a resting place and had already spread out their bedding, they went there and said:

“Get up. Resting places must be assigned according to seniority.”

The group of seventeen said:

“We cannot get up and yield our places to you venerables.”

The group of six asked:

“How many rains have you now?”

The group of seventeen replied:

“The elders are indeed our seniors. Earlier, we asked the elders to go and find a resting place first, saying that we would find one afterward. Now that we have found our places, we cannot move away.”

The group of six bhikkhus then forced their way in and spread their bedding in the midst of them to sleep. The group of seventeen bhikkhus cried out loudly:

“Venerables, do not do that! Venerables, do not do that!”

The other bhikkhus heard them. Among those who heard were bhikkhus of few desires, contented, practitioners of the ascetic practices, devoted to training, and possessed of shame and moral dread. They criticized the group of six bhikkhus, saying:

“Group of six bhikkhus, why, when the group of seventeen bhikkhus had found their resting places first, did you arrive later and force your way into their midst, spread out your bedding, and sleep?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat to one side. They then reported the entire 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 Dharma of a renunciant, not pure conduct, not conduct in harmony with the training. You have done what ought not to be done. Group of six bhikkhus, why, when the group of seventeen bhikkhus had found their resting places first, did you arrive later and force your way into their midst, spread out your bedding, and sleep?”

After rebuking the group of six bhikkhus in many ways, the Blessed One said to the bhikkhus:

“These foolish men sow the seeds of many defilements and are the first offenders against this rule. From now on, for the sake of the bhikkhus, I shall establish a rule comprising ten benefits, up to and including the long endurance of the true Dharma.”

The rule should be recited as follows:

If a bhikkhu, at a resting place where another bhikkhu arrived first, comes afterward and deliberately forces his way into the midst, spreads out bedding, and lies down, thinking, “If that bhikkhu finds it too crowded, he will go elsewhere of his own accord,” acting for precisely this reason and no other, this is improper conduct and entails pacittiya.

Thus the Blessed One established the rule for the bhikkhus. At that time, some bhikkhus did not know whether another bhikkhu had already chosen that resting place. When they later learned that someone had chosen it first, they performed the formal confession for a pacittiya offense, while others became apprehensive. The Buddha said:

“If one did not know, there is no offense.”

From now on, the rule should be recited as follows:

If a bhikkhu, knowing that another bhikkhu had previously chosen that resting place, comes afterward and deliberately forces his way into the midst, spreads out bedding, and lies down, thinking, “If that bhikkhu finds it too crowded, he will go elsewhere of his own accord,” acting for precisely this reason and no other, this is improper conduct and entails pacittiya.

B. DEFINITION OF THE RULE

Bhikkhu: as defined above.

Into the midst: at the side of the head, at the side of the feet, or along either side of the body.

Bedding: grass spread on the ground, leaves spread on the ground, or a mat spread out for lying down.

If a bhikkhu knows that another bhikkhu has already chosen a resting place, yet arrives afterward and deliberately forces his way into the midst, spreads out bedding, and lies down, he commits a pacittiya offense each time he turns over and his side touches the bed.

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

There is no offense if one did not know beforehand; if one spoke with the person already lying there; if the door was open; if the place was spacious and there was no obstruction; or if an old friend was present. The old friend may say, “Just spread your bedding inside and sleep. I will speak to the host for you.” There is also no offense if one falls to the ground; if, because of illness, one turns over and falls upon another; if one is seized by force; if one is bound and confined; or if there is danger to life or danger to the brahmacarya. In all such cases there is no offense.

There is no offense for the first transgression before the rule was established, or when one is insane, mentally deranged, tormented by pain, or under duress.

XVII. EXPELLING A BHIKKHU^[93]

A. ORIGIN

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Savatthi. At that time, the group of six bhikkhus and the group of seventeen bhikkhus were traveling from the town of the Wilderness in the country of Kosala toward a small residence.^[94] The group of seventeen bhikkhus said to the group of six bhikkhus:

“Venerable elders, please go first and find places to spread your bedding.”

The group of six said:

“Go yourselves! What have we to do with your affairs?”

The group of six bhikkhus were senior to the group of seventeen bhikkhus. Therefore, the group of seventeen said:

“Venerable elders, you are our seniors. You should go and spread out your bedding first; we will spread ours afterward.”

The group of six said:

“Go on. We will not spread ours.”

The group of seventeen bhikkhus, who delighted in cleanliness, entered the monastery, swept the rooms clean, spread out fine bedding, and rested there.

When the group of six bhikkhus learned that the group of seventeen had entered the monastery, swept the rooms clean, and spread out fine bedding, they went into the rooms and said:

“Elders, get up. Sit according to seniority.”

The group of seventeen bhikkhus replied:

“We will not get up.”

The group of six bhikkhus then asked:

“How many rains have you now?”

The group of seventeen bhikkhus replied:

“The venerable elders are indeed senior monks in relation to us. But earlier we said, ‘Let the venerable elders spread out their sleeping requisites first. We will spread ours afterward in due order.’ Now that we are already seated, we cannot get up. It is now dark; everyone should sleep together.”

At that time, the group of six bhikkhus, angry and displeased, forcibly pushed and dragged the group of seventeen bhikkhus and drove them out of the room. The group of seventeen bhikkhus cried out loudly:

“Venerable friends, do not do this! Venerable friends, do not do this!”

At that time, a bhikkhu in a nearby room heard them and asked:

“Why are you making such a loud outcry?”

The group of seventeen bhikkhus related the entire matter. Among those who heard of it were bhikkhus of few desires, contented, practitioners of the ascetic practices, devoted to training in the precepts, and possessed of shame and moral dread. They reproached the group of six bhikkhus: “How could you, in anger and displeasure, forcibly push and drag the group of seventeen bhikkhus and drive them out of a room belonging to the Sangha?”

The bhikkhus then went to the Blessed One, paid homage [646a1] at the Buddha’s feet, and sat to one side. They reported this matter in full 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 way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. Group of six bhikkhus, why did you, in anger and displeasure, forcibly push and drag the group of seventeen bhikkhus and drive them out of a room belonging to the Sangha?”

After the Blessed One had rebuked the group of six bhikkhus in many ways, he told the bhikkhus:

“These foolish men are the ground in which many seeds of the outflows are planted. They are 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 lasting continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu, angry and displeased with another bhikkhu, himself drags that bhikkhu out of a room belonging to the Sangha,^[95] or causes another to drag him out, it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: as explained above.

A room belonging to the Sangha: as explained previously.

If any bhikkhu, angry and displeased with another bhikkhu, himself drags that bhikkhu out of a room belonging to the Sangha or causes another to drag him out, then according to the extent to which he is dragged and according to his being taken out of the room, it is a pacittiya offense. If he drags several persons out through several doors, he commits several pacittiya offenses. If he drags several persons out through one door, he commits several pacittiya offenses.

If he drags one person out through several doors, he commits several pacittiya offenses. If he drags one person out through one door, he commits one pacittiya offense. If he carries another person’s belongings outside, he commits a dukkata offense.

If he takes another person’s belongings and throws them outside the door, he commits a dukkata offense. If he closes the door and leaves a person outside, he commits a dukkata offense.

For a bhikkhuni, it is a pacittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a dukkata offense. This is called an offense.

There is no offense if, without an angry mind, one has people leave in due order; if, after sleeping together for two nights, on the third night one tells a person who has not received full ordination to leave; if the person has broken the precepts, holds wrong views, or has violated proper conduct; if the person has been formally charged with an offense, has been expelled, or is in the process of being expelled; or if, for reasons such as these, or because there is danger to life or danger to the holy life, one drives out such a person.

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

XVIII. AN UNSTABLE SEAT^[96]

A. ORIGIN

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, some bhikkhus were on an upper story,^[97] sitting on a bed with fitted legs^[98] that was not securely fastened, while a bhikkhu was sleeping beneath the upper story. Because the floor of the upper story was thin, one of the bed’s legs came loose, fell, and struck the bhikkhu below, injuring him and causing him to bleed. The bhikkhu below looked up and angrily scolded:

“What kind of bhikkhu stays on an upper story and sits on a bed with fitted legs that is not securely fastened, causing a leg of the bed to come loose and injure my body until it bleeds?”

The bhikkhus heard of this. Among them were bhikkhus of few desires, contented, practitioners of the ascetic practices, devoted to training in the precepts, and possessed of shame and moral dread. They reproached that bhikkhu: “How could a bhikkhu on an upper story sit on a bed with fitted legs that was not securely fastened, causing a leg of the bed to come loose, fall upon the body of the bhikkhu below, and injure him until he bled?”

The bhikkhus went to the Blessed One, paid homage at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked that bhikkhu:

“What you have done is wrong. It is not proper conduct, not the way of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma, and ought not to be done. How could a bhikkhu on an upper story sit on a bed with fitted legs that was not securely fastened, causing a leg of the bed to come loose, fall upon the body of the bhikkhu below, and injure him until he bled?”

After the Blessed One had rebuked that bhikkhu in many ways, he told the bhikkhus:

“This foolish man is the ground in which many seeds of the outflows are planted. He is the first offender 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 lasting continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu, whether in a room or on an upper story, lies or sits ^[99] on a bed or seat with fitted legs, it is a pacittiya offense.

B. ANALYSIS OF THE PRECEPT

Bhikkhu: as explained above.

Building:^[100] this refers to a room belonging to the Sangha or a private room.

Upper story:^[101] a place where a person standing below does not strike his head against it.

A bed with fitted legs: a type of bed whose legs are fitted into mortise holes.

If a bhikkhu on an upper story sits or lies on a bed with fitted legs, then according to whether his hip comes into contact with the bed, or according to each time he turns over, he commits a pacittiya offense. Apart from a bed with fitted legs, if it is a single-seat bed,^[102] a bed made from a single plank, or a bathing bed,^[103] in every case he commits a dukkata offense.

For a bhikkhuni, it is a pacittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a dukkata offense. This is called an offense.

There is no offense if one sits on a bed with turned legs, a bed with straight legs, a bed with curved legs, a bed without legs, or a bed with large legs; if a bed with fitted legs has been carefully secured; if the upper story is covered with planks, ornamentally carved wood, or a thick covering; if one turns the bed upside down and sits on it; or if one removes the legs of the bed and sits on it. In all such cases, there is no offense.

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

XIX. USING WATER CONTAINING LIVING CREATURES^[104]

A. ORIGIN

At one time, the Blessed One was dwelling in Kauśāmbī.^[105] At that time, the bhikkhu Chanda^[106] was constructing a large dwelling.^[107] He himself took water containing living creatures and mixed it with mud, and he also caused others to mix it. When the householders saw this, they reproached him, saying, “These śramaṇas, sons of the Śākya, have no sense of shame or moral dread and possess no loving-kindness; they destroy the lives of living beings. Outwardly they declare, ‘We practice the true Dharma,’ but, judging from what they are doing now, how can this be called the true Dharma? They use water containing living creatures to mix mud and cause others to mix it, thereby destroying the lives of living beings.”

Among the bhikkhus who heard of this were those of few desires, contented, practitioners of the ascetic practices, devoted to training in the precepts, and possessed of shame and moral dread. They reproached Chanda: “When constructing a dwelling, how could you take water containing living creatures and mix it with mud, or cause others to mix it, thereby destroying the lives of living beings?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat down to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One immediately assembled the Bhikkhu Sangha and rebuked Chanda, saying:

“Your conduct is wrong. It is not in accord with proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in harmony with the Dharma. You have done what ought not to be done. Chanda! Why, when constructing dwellings, did you mix water containing living creatures with mud, or have someone else mix it, thereby taking the lives of living beings?”

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

“This foolish man is a place in which many seeds of the outflows are planted. He is the first offender against this rule. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten purposes, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu himself uses water containing living creatures to mix mud, or has someone else mix it, he commits a pācittiya offense.

The Blessed One established the precept for the bhikkhus in this way. At that time, some bhikkhus did not initially know whether water contained living creatures, but afterward learned that it did. Some therefore performed the act of confession for a pācittiya offense, while others remained apprehensive. The Buddha said: “If one did not know, there is no offense.”

From now on, the precept should be stated as follows:

If a bhikkhu, knowing that water contains living creatures, himself pours it upon mud^[108] or grass, or has someone else pour it, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

If, knowing that water contains living creatures, he throws grass or earth into it, he commits a pācittiya offense. Apart from water, if soy sauce, clarified soy sauce,^[109] vinegar, or rice-soaking water contains living creatures, and he himself pours it upon mud or grass, or has someone else pour it, he commits a pācittiya offense.

If he himself places earth or grass into soy sauce, clarified soy sauce, vinegar, or rice-soaking water that contains living creatures, or has someone else do so, he commits a pācittiya offense.

If water contains living creatures and he perceives it as containing living creatures, he commits a pācittiya offense. If water contains living creatures but he is doubtful, he commits a duṣkṛta offense. If water does not contain living creatures but he perceives it as containing living creatures, he commits a duṣkṛta offense. If water does not contain living creatures but he is doubtful, he commits a duṣkṛta offense.

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

There is no offense if he does not know that living creatures are present; if he thinks that none are present; if the creatures are large and he stirs the water with his hand to make them move away; or if he pours filtered water upon the ground or has someone else pour it. In all such cases, [647a1] 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.

XX. CONSTRUCTING A LARGE DWELLING^[110]

A. ORIGIN

At one time, the Buddha was staying in Ghosila’s Park in Kauśāmbī. At that time, Venerable Chanda Bhikkhu was constructing a large dwelling.^[111] After thatching it, grass remained, so he added more thatch. Even after thatching a third layer, grass still remained.

Chanda then thought: “I cannot constantly go to the donors to ask for grass.” He therefore continued to thatch it until the dwelling could no longer bear the weight and collapsed. When the laypeople saw this, they criticized him, saying: “The śramaṇas, sons of the Śākya, have no sense of shame and ask without ever being satisfied. Outwardly they proclaim, ‘We know the true Dharma.’ Judging from this, what true Dharma do they know?

He constructed a large dwelling and kept thatching it without stopping until it collapsed. Even if donors wish to give, the recipient ought to know contentment!”

Among the bhikkhus who heard of this, those of few desires who knew contentment, practiced the dhūta austerities, delighted in studying the precepts, and possessed a sense of shame reproached Chanda: “Why did you construct a large dwelling and continue thatching it without stopping, causing the dwelling to collapse?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat down to one side. They then reported this matter in full to the Blessed One. On account of this matter, the Blessed One immediately assembled the Bhikkhu Sangha and rebuked Chanda Bhikkhu:

“Your conduct is wrong. It is not in accord with proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in harmony with the Dharma. You have done what ought not to be done. Chanda! Why did you construct a large dwelling and continue thatching it without stopping, causing the dwelling to collapse?”

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

“This foolish Chanda Bhikkhu is a place in which many seeds of the outflows are planted. He is the first offender against this rule. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten purposes, up to and including the lasting preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu constructs a large dwelling, he may direct that the door, window frames, and various decorations^[112] be thatched^[113] with two or three layers laid crosswise;^[114] if it is thatched beyond this, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Large dwelling:^[115] a building for which many materials are used.

Other kinds of decoration: carvings and paintings.

Thatching is of two kinds: lengthwise thatching and crosswise thatching.

After that bhikkhu has directed that two layers be thatched, and before the third layer is completed, he should go to a place where he can neither see nor hear. If two layers have been thatched and, before the third layer is completed, the bhikkhu does not go to a place where he can neither see nor hear, then when the third layer is completed, he commits a pācittiya offense. If he leaves the place where he can hear but goes to a place where he can see, or leaves the place where he can see but goes to a place where he can hear, in every such case he commits a duṣkṛta offense.

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

There is no offense if, after directing that the second layer be completed and before the third layer is finished, he goes to a place where he can neither see nor hear. If travel by land or water is obstructed; if there is danger from bandits or wild beasts; if there is a flood; if he is detained by force or bound; or if there is danger to his life or to his pure conduct, and after directing that the second layer be completed and before the third layer is finished he therefore does not go to a place where he can neither see nor hear, 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.

XXI. INSTRUCTING BHIKKHUNĪS

WITHOUT BEING APPOINTED BY THE SANGHA^[116]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī, together with a great assembly of five hundred bhikkhus. They observed the rains retreat there. They were all renowned elders, including Venerable Śāriputra, Venerable Mahāmaudgalyāyana, Venerable Mahākāśyapa, Venerable Mahākātyāyana, Venerable Kappina, Venerable Mahākauṣṭhila, Venerable Mahācunda, Venerable Aniruddha, Venerable Revata, Venerable Ānanda, Venerable Nanda, and Venerable Nadi, together with five hundred such bhikkhus.

At that time there were the bhikkhunīs Mahāprajāpatī, Kṣemā, Utpalavarṇā, Tiṣyā Gautamī, Pāricāriyā, Sumī, Suṇā, Sūrā, Cālā, Vācālā, Śīlavācanā, Āḷavī, Mālavī, Cundī, and Vāṇī. Together with five hundred such bhikkhunīs, headed by Mahāprajāpatī, they all observed the rains retreat in the King’s Park^[117] at Śrāvastī.

At that time, Mahāprajāpatī went to the Blessed One, bowed at the Buddha’s feet, and sat down to one side. After sitting down, Mahāprajāpatī said to the Blessed One:

“May the Blessed One permit the bhikkhus to teach the Dharma and give instruction to the community of bhikkhunīs.”

The Buddha said to Mahāprajāpatī Gautamī:

“From now on, I permit the bhikkhus to teach the Dharma and give instruction to the bhikkhunīs.”

Mahāprajāpatī bowed at the Buddha’s feet and withdrew. At that time, the Blessed One said to Ānanda:

“From now on, I permit the senior great bhikkhus to be appointed in order to instruct the bhikkhunis and teach them the Dharma.”

At that time, after hearing the Buddha’s instruction, Venerable Ananda went to the bhikkhu Panthaka ^[118] and said:

“Elder, please go and instruct the bhikkhunis and teach them the Dharma.”

Panthaka said to Ananda:

“I can recite only one verse. How can I instruct the bhikkhunis? How can I teach the Dharma?”

Venerable Ananda again said to Panthaka:

“Elder, please go and instruct the bhikkhunis and teach them the Dharma.”

Panthaka again said to Ananda:

“I can recite only one verse. How can I instruct the bhikkhunis? How can I teach the Dharma?”

For the third time, Venerable Ananda said to Panthaka:

“The Blessed One has instructed that senior bhikkhus be appointed to instruct the bhikkhunis and teach them the Dharma. Therefore, Elder, you should instruct the bhikkhunis and teach them the Dharma.”

Venerable Panthaka then silently assented to the Buddha’s instruction.

When the group of six bhikkhunis heard that Venerable Panthaka was next in order to come and instruct them the following day, they said among themselves, “This dull-witted Panthaka can recite only one verse. After reciting it, he will surely fall silent. What else will he have to say?”

Early that morning, Venerable Panthaka put on his robe, took up his bowl, and entered the city of Sravasti to seek alms. After returning to the Sangharama, he arranged his robes, took a bhikkhu with him, and went to where the bhikkhunis were residing for the rains retreat in the King’s Garden. Seeing Venerable Panthaka approaching from afar, all the bhikkhunis went forth to welcome him. Some brushed the dust from his robes, some took his bowl and spread out a seat, while others prepared clean water and water for washing his feet. Venerable Panthaka then went to the prepared seat and sat down. The bhikkhunis formed a line, bowed at his feet, and sat to one side.

At that time, Mahaprajapati said to Venerable Panthaka:

“Now is the proper time. Please instruct the bhikkhunis and teach them the Dharma.”

Venerable Panthaka then spoke this verse:

One who realizes serene quiescence rejoices;

Seeing the Dharma, one attains peace and bliss.

In the world, freedom from anger is the highest joy,

And one harms no living being.

In the world, freedom from desire is the highest peace,

Having escaped all sensual cravings.

If one subdues self-conceit,

That is the foremost bliss!

After speaking this verse, Venerable Panthaka entered the fourth dhyana. The group of six bhikkhunis then mocked him among themselves, saying:

“I said this before: ‘The bhikkhu Panthaka is a fool who can recite only one verse. If he comes to speak to us, once he has finished that verse, what else will he have to say?’ Just as we predicted, he is now silent.”

When the arhat bhikkhunis had heard Panthaka speak, they were all filled with joy, for they knew that Panthaka [648a1] possessed great spiritual powers. Mahaprajapati then again asked Venerable Panthaka to instruct the bhikkhunis and teach them the Dharma. The bhikkhu Panthaka again recited the verse he had already recited, reentered the fourth dhyana, and sat in silence.

The group of six bhikkhunis again discussed among themselves: “Venerable Panthaka is dull-witted and can recite only one verse. If he comes to speak to us, once he has finished that verse, what else will he have to say? Just as we predicted, he is now silent.”

Only the arhat bhikkhunis present knew that Panthaka was an arhat possessing great spiritual powers. Venerable Panthaka then thought, “I should now examine the thoughts of each person and see whether they rejoiced upon hearing me speak.”

After examining them, the Venerable saw that some of the bhikkhunis rejoiced while others did not. He then thought, “I should now cause them to show signs of remorse.” The Venerable rose into the air. At times he manifested his body while teaching the Dharma; at times he concealed his form while teaching the Dharma; at times he manifested half his body while teaching the Dharma; at times he taught the Dharma without manifesting half his body; at times smoke and flames streamed forth from his body; and at times he did not manifest them in this way. After displaying various spiritual transformations in the air and teaching the Dharma to the bhikkhunis, Venerable Panthaka departed through the air.

At that time, the group of six bhikkhus sent a trusted person to tell the group of six bhikkhunis:

“When our turn comes, we will instruct the bhikkhunis and teach them the Dharma.”

The group of six bhikkhunis then informed the Bhikkhuni Sangha: “When their turn comes, the group of six bhikkhus will come to instruct us and teach the Dharma.”

When the night had passed, early that morning the group of six bhikkhus put on their robes, took up their bowls, and entered the city of Sravasti to seek alms. After seeking alms, they returned to the Sangharama, arranged their robes, composed their deportment, and went to where the bhikkhunis were residing for the rains retreat in the King’s Garden. They sat down upon the appointed seats. The bhikkhunis bowed at their feet and then all returned to their places and sat down.

When the group of six bhikkhus instructed the bhikkhunis, they spoke about all manner of other things. They did not discuss morality, concentration, wisdom, liberation, or the knowledge and vision of liberation. They did not discuss having few desires and knowing contentment, deliverance, diligent cultivation, relinquishment, directing oneself toward wholesome Dharma, dwelling apart from noisy places, or the twelve links of dependent origination.

Instead, they discussed kings, the populace, armies and cavalry, disputes, ministers of state, horseback riding, women, garlands, drinking parties, courtesans, beds, clothing, delicious and nourishing food and drink, bathing and amusements, villages and neighborhoods, miscellaneous matters, reflections on worldly affairs, and voyages across the great ocean.^[119]

While discussing such matters, they sometimes joked and laughed, danced and sang, beat drums, plucked stringed instruments, and blew conches. At times they imitated the calls of peacocks and cranes, raced one another, hopped on one foot, skipped about, or staged mock battles.

On seeing and hearing these things, the group of six bhikkhunis was greatly delighted and said, “The instruction given by the group of six bhikkhus is exceedingly suitable.”

Out of respect, the arhat bhikkhunis remained silent and said nothing. Mahaprajapati then went to the Blessed One, bowed at the Buddha’s feet, and stood to one side. After a short while, she said to the Blessed One:

“When their turn came, the group of six bhikkhus went to instruct the bhikkhunis, but they spoke about all manner of other things. They did not speak about morality or discuss concentration… up to not speaking about dwelling apart from noisy places or discussing the twelve links of dependent origination. Instead, they discussed kings and so forth, up to reflections on worldly affairs and voyages across the great ocean. They then joked, laughed, sang, and danced… up to hopping on one foot, skipping about, and staging mock battles together.”

After clearly reporting the entire matter to the Blessed One, Mahaprajapati bowed at the Buddha’s feet and withdrew.

The Blessed One then assembled the Bhikkhu Sangha on account of this matter. Although he already knew what had happened, he nevertheless asked the group of six bhikkhus:

“Is it true that you instructed the bhikkhunis in this way?”

The group of six bhikkhus replied:

“Blessed One, it is true.”

The Blessed One rebuked the group of six bhikkhus, saying:

“What you have done is wrong. It is not proper deportment, not the conduct of a renunciant, not pure conduct, and not conduct in harmony with the Dharma. You have done what ought not to be done. Why did you instruct the bhikkhunis in this way?”

After rebuking the group of six bhikkhus in countless ways, the Blessed One told the bhikkhus:

“From now on, within the Sangha, a person should be appointed to instruct the bhikkhunis by a motion and one proclamation. A bhikkhu competent to carry out the formal act should make the motion concerning this matter as follows:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, may the Sangha approve the appointment of the bhikkhu named … to instruct the bhikkhunis. This is the motion.”

“Venerable Sangha, please listen! The Sangha appoints this bhikkhu named … to instruct the bhikkhunis. Those elders who approve the Sangha’s appointment of the bhikkhu named … to instruct the bhikkhunis should remain silent. Whoever does not approve should speak.”

“The Sangha has approved the appointment of the bhikkhu named … to instruct the bhikkhunis. The Sangha approves and therefore remains silent. Thus is this matter recorded.”

At that time, the group of six bhikkhus said:

“The Sangha has not appointed us to instruct the bhikkhunis.”

They then went outside the boundary and performed the formal act of appointing one another to go and instruct the bhikkhunis. Afterward, they sent someone to tell the group of six bhikkhunis:

“On our behalf, inform the Bhikkhuni Sangha that the group of six bhikkhus, having been appointed by the Sangha, will come to instruct the bhikkhunis.”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutaṅga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhus, saying:

“The Sangha did not appoint you to instruct the bhikkhunis. Why did you go outside the boundary and appoint one another to instruct the bhikkhunis, and then send someone to tell the bhikkhunis that the Sangha had appointed you to instruct them?”

At that time, on behalf of the group of six bhikkhus, the group of six bhikkhunis informed the Bhikkhuni Sangha:

“The Sangha has appointed the group of six bhikkhus to instruct the bhikkhunis.”

When Mahāpajāpatī Gotamī heard this, she immediately went to the Blessed One, bowed at the Buddha’s feet, and stood to one side. She reported the entire matter to the Blessed One, then bowed and withdrew.

The bhikkhus then went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They reported the entire matter to the Blessed One. On account of this matter, the Blessed One assembled the Bhikkhu Sangha. Though he already knew, he nevertheless asked the group of six bhikkhus:

“Did you indeed go outside the boundary and appoint one another to instruct the Bhikkhuni Sangha?”

The group of six replied:

“Venerable Blessed One, it is true.”

The Blessed One reproached the group of six bhikkhus in countless ways, saying:

“What you have done is wrong. It is not proper conduct, not the Dharma of a śramaṇa, not pure conduct, not conduct in accordance with the training. You have done what ought not to be done. You are foolish men. When the Sangha had not appointed you to instruct the bhikkhunis, why did you go outside the boundary and appoint one another to instruct them? Why did you then send someone to tell the group of six bhikkhunis, ‘On our behalf, inform the Bhikkhuni Sangha that the Sangha has appointed us to instruct the bhikkhunis and that we shall now come to instruct them’?”

Having reproached them, the Blessed One told the bhikkhus:

“From now on, only a bhikkhu who possesses ten qualities ,^[120] may instruct the bhikkhunis. The ten qualities are: he is fully endowed with the precepts; he is learned and has memorized the Vinaya of both communities; he makes decisive judgments without uncertainty; he is skilled in expounding the Dharma; he comes from a respectable family and has gone forth; his countenance is dignified and handsome, so that the bhikkhunis rejoice upon seeing him; he is capable of teaching and exhorting the Bhikkhuni Sangha so as to gladden them; after going forth under the Buddha and donning the Dharma robe, he has not committed a grave offense; and he has been fully ordained for twenty years or more. Only one who fulfills these conditions may instruct the bhikkhunis.

“From now on, for the sake of the bhikkhunis, I establish this precept, comprising ten benefits, up to and including the enduring establishment of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu, without having been appointed by the Sangha, instructs the bhikkhunis, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhuni: the meaning is as explained above.

Sangha: those who share the same [649a1] recitation of the precepts and the same formal acts of the Sangha.

Appointed: appointed within the Sangha by a formal act consisting of one motion and one proclamation.

Instruction: teaching the eight principles that may not be transgressed .^[121] These eight principles are:

1/ Even if a bhikkhuni has been ordained for one hundred years, upon seeing a newly ordained bhikkhu she must rise to welcome him, pay homage, and offer him a seat. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

2/ A bhikkhuni must not revile a bhikkhu or slander him by saying that he has broken the precepts, holds wrong views, or has violated proper conduct. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

3/ A bhikkhuni must not accuse a bhikkhu, saying, “What you have done is thus,” or, “What you have done is not thus.” She must not conduct a formal act on the basis of his own admission, nor prevent another from conducting a formal act of investigating an offense.^[122] She must not prevent a bhikkhu from reciting the precepts or holding the invitation ceremony. A bhikkhuni must not speak of a bhikkhu’s faults, whereas a bhikkhu may speak of a bhikkhuni’s faults. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

4/ After a śikṣamāṇā has completed the required training, she must approach both communities of the Sangha to request full ordination. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

5/ If a bhikkhuni commits a grave offense, she must undergo the mānatta discipline for half a month before both communities of the Sangha. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

6/ Every half-month, the bhikkhunis must approach the Bhikkhu Sangha to request an instructor. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

7/ A bhikkhuni should not undertake the rains retreat in a place where there are no bhikkhus. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

8/ After completing the rains retreat, the bhikkhunis must approach both communities of the Sangha to request the invitation ceremony concerning three matters: what has been seen, heard, or suspected. This principle should be honored, respected, and praised, and must never be transgressed throughout one’s life.

During the recitation of the precepts, the senior elder should ask:

“Has the Bhikkhuni Sangha sent anyone to request instruction?”

If someone has been sent, she should immediately rise and inform the Sangha:

“The harmonious Bhikkhuni Sangha bows at the feet of the Bhikkhu Sangha and requests an instructor.”

During the recitation of the precepts, the senior elder should ask:

“Is anyone willing to go and instruct the bhikkhunis?”

If someone is willing, the Sangha should appoint him. If there are many instructors of the bhikkhunis, the messenger of the Bhikkhuni Sangha should be asked:

“There are many instructors of the bhikkhunis in the Sangha. Whom do you request?”

The bhikkhuni may reply:

“I request such-and-such a teacher.”

Or the bhikkhunis’ messenger may say:

“I shall follow the Sangha’s decision.”

In that case, the Sangha should, in due order, appoint those who have regularly instructed the bhikkhunis to go and instruct them.

The appointed bhikkhu must arrive at the agreed time. The bhikkhunis must also welcome him at the agreed time. If the bhikkhu does not arrive at the agreed time, he commits a duṣkṛta offense. If the bhikkhunis do not welcome him at the agreed time, they also commit a duṣkṛta offense. Upon hearing that the instructor is coming, the bhikkhunis must go half a yojana to welcome him, provide the necessary requisites and complete washing facilities, and prepare rice gruel and other food and drink. If they do not fully prepare these things, they commit a duṣkṛta offense.

If a bhikkhu has not been appointed by the Sangha, or if it is not an instruction day, and he comes and teaches the bhikkhunis the eight principles that may not be transgressed, he commits a duṣkṛta offense.

If, without having been appointed by the Sangha, he comes and teaches the Dharma, he commits a pācittiya offense.

If the Sangha of bhikkhus is ill, (the bhikkhunis) should send someone to inquire after them. If the bhikkhus are not in harmony and the assembly lacks the required quorum, (the bhikkhunis) should likewise send someone to pay respects and inquire after them. If they do not do so, they commit a duṣkṛta. If the Sangha of bhikkhunis is ill, (the bhikkhus) should likewise send someone to pay respects and inquire after them. If the assembly of bhikkhunis is not in harmony and lacks the required quorum, (the bhikkhus) should likewise send someone to pay respects and inquire after them. If they do not do so, they commit a duṣkṛta.

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

There is no offense if the Sangha appoints someone to instruct the bhikkhunis; when the precepts are recited, the elder asks: “Has anyone been sent by the bhikkhunis (to request instruction)?” If there is, that person rises and announces to the Sangha: “The harmonious Sangha of bhikkhunis bows at the feet of the Sangha of bhikkhus and requests someone to instruct the bhikkhunis.” The elder should ask the Sangha: “Who is able to admonish the bhikkhunis?” If someone is able, the Sangha should appoint him to go and instruct them.

If several persons are able to go and instruct them, the elder should ask the bhikkhuni: “Whom do you wish to invite as instructor?” If the bhikkhuni replies: “We request permission to invite the member of the Sangha named so-and-so,” the Sangha should appoint him in accordance with their request. Or the bhikkhuni may say: “We unanimously accept the Sangha’s determination.” At that time, the Sangha should appoint someone in sequence from among those who regularly instruct the bhikkhunis.

The Sangha should set the time for his arrival. The bhikkhunis should welcome him at the appointed time. When the instructor of the bhikkhunis arrives, the community of bhikkhunis must go out half a yojana to welcome him; they should arrange a seat, prepare washing water, and cook gruel and other food and drink.

Or, having been appointed by the Sangha, he goes on the day of assembly and teaches the eight principles; this does not constitute an offense. They should go in sequence to teach the Dharma. Or, if the Sangha is ill, the bhikkhunis send a trustworthy person to pay respects to the Sangha.

If the Sangha lacks the required quorum, is divided into factions, or is not in harmony, they should send someone to pay respects. Or, if the bhikkhunis are ill, or their assembly lacks the required quorum or is not in harmony, (the bhikkhus) likewise send a trustworthy person to pay respects to and greet the Sangha. Or, if passage by water is obstructed; if the land route is dangerous; if there are bandits, tigers, wolves, lions, or great floods; if one is detained by force, bound and imprisoned, or endangered in life or in the holy life, and therefore cannot send a trustworthy person to pay respects and convey greetings—in all these cases there is no offense.

Those who do not offend: one who committed the act for the first time before the rule was established, one who is insane, mentally deranged, tormented by pain, or under duress.^[123]

Notes:

^[61] Pali, Pāc. 11. bhūtagāma.

^[62] Original Chinese: “village of spirits” 鬼神村, resulting from a literal translation. Pali, bhūtagāma, a class of seeds possessing living sprouts; Vin.A. (iv.761) explains: jāyanti vaḍḍhanti jātā vaḍḍhitā cāti attho, “they reproduce and grow, and those that have reproduced and grown.” Mahīśāsaka Vinaya 6: “killing living plants” 殺生草木. Mahāsāṅghika Vinaya 14: “damaging seeds and destroying a village of spirits” 壞種子破鬼村. Sarvāstivāda Vinaya: “cutting down and uprooting a village of spirits and seeds” 斫拔鬼村種子. Mūlasarvāstivāda Vinaya 27: “damaging seeds and a village of sentient beings” 壞種子有情村. Pali: bhūtagāmapātavyatāya.

^[63] Chinese, five kinds of propagation: propagation from roots, branches, joints, phu-la, and seeds. 根種枝種節生種覆羅種子種. Mahīśāsaka Vinaya, ibid., four kinds: from roots, stems, joints, and fruit 根種子莖種子節種子實種子. Mahāsāṅghika Vinaya, ibid., five kinds: from roots, stems, pith, joints, and fruit 根種莖種心種節種子種. Sarvāstivāda Vinaya 12, five kinds: from roots, stems, joints, self-fallen parts, and fruit 根種子莖種子節種子自落種子實種子. Pali: bhūtagāmo nāma pañca bījajātāni, mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījaṃ.

^[64] Ha-lê-đà 呵梨陀 (Pali: haliddi: turmeric root), ưu-thi-la 憂尸羅 (Pali: usīra: fragrant root), ha-tha-trí-tra 貿(呵?)他致吒 (Skt. ativiṣā, Pali: ativisā, dwarf lilyturf?), lư-kiện-đà-lâu 盧揵陀樓 (?).

^[65] Willow 柳, xá-ma-la 舍摩羅, bà-la-hê-tha 婆羅醯他 (?). Sarvāstivāda Vinaya, ibid., propagation from stems: pomegranate 石榴, grapevine 葡萄, poplar and willow 楊柳, sa-lặc 沙勒. Pali: assattho nỉgrodho pilako udumbaro kacchako kapithano.

^[66] Tô-man-na 蘇蔓那 (Skt. sumanas; Pali: sumanā, fragrant flower, cockscomb flower, resembling the flower of the cockscomb), tô-la-bà 蘇羅婆 (Fanyan yu, T54n2130, p.1049a16: translated as “well obtained” 好得, Skt. sulabha?), bồ-hê-na 蒱醯那 (?), la-lặc-liệu 羅勒蓼 (?).

^[67] Phú la 覆羅. Pali: phaḷubījaṃ: ucchu, veḷu, nāḷo—sugarcane, bamboo, and reeds.

^[68] Sugarcane 甘蔗, bamboo and reeds 竹葦, lotus root 藕根.

^[69] Sarvāstivāda Vinaya 12 and Mūlasarvāstivāda Vinaya 28: pācittiya 13. The other schools: pācittiya 12. Pali, Pāc. 12 aññavādaka.

^[70] Bhikkhu Xiển-đà 闡陀比丘. See Chapter ii, Saṅghādisesa xiii. Mahīśāsaka Vinaya: the group of six bhikkhus committed the offense.

^[71] (T22n1428, p.642b10): “It should be designated ‘speaking evasively’” 當名作餘語. Sarvāstivāda Vinaya 12 (T23n1435, p.76b14), “act of mindful recognition” 憶識法. Mūlasarvāstivāda Vinaya 28 (T23n1442, p.778b7), “performing a karma of censure” 羯磨呵責. Pali (Vin.iv.35): aññavādakaṃ ropetu, censure for evasive speech.

^[72] The Sarvāstivāda Vinaya, Mūlasarvāstivāda Vinaya, and Pali Vinaya all say it is a motion followed by one proclamation.

^[73] Causing vexation 觸惱. Pali, ibid.: vihesakaṃ ropetu, censure for causing disturbance and vexation.

^[74] Evasive speech 餘語. In the wording of the rule, “divergent speech” 異語. Pali: aññavādaka, evasive speech, speaking circuitously to deny an offense.

^[75] Chinese: causing vexation 觸惱. Pali: vihesako, causing disturbance.

^[76] Pali, Pāc. 13 ujjhāpanaka. Sarvāstivāda and Mūlasarvāstivāda Vinayas: pācittiya 12.

^[77] See Chapter ii, Saṅghādisesa viii and ix.

^[78] See note 83, Chapter ii, Saṅghādisesa viii. Mahāsāṅghika Vinaya 14: Upananda. Mūlasarvāstivāda Vinaya 28: the two bhikkhus Hữu and Địa discussed the matter with Ô-ba-nan-đà.

^[79] Mūlasarvāstivāda Vinaya, ibid.: disparaging someone to his face.

^[80] Mūlasarvāstivāda Vinaya, ibid.: the Buddha instructed the Sangha to perform a karma of censure against Từ and Địa, and only afterward established the rule.

^[81] Chinese: disparagement 譏嫌. Here, speaking ill of someone behind his back. Mahīśāsaka Vinaya: false accusation 誣說; speaking ill of someone. Mahāsāṅghika Vinaya: disparaging reproach 嫌責. Sarvāstivāda Vinaya: angry criticism 瞋譏, criticizing out of anger and resentment. Mūlasarvāstivāda Vinaya: disparagement and slander 嫌毀. Pali: ujjhāpanaka, denigration or slander; explained (Vin.iv.38): “Wishing to make that person ashamed and cause him to lose his reputation; causing difficulty for that person.”

^[82] Mūlasarvāstivāda Vinaya, ibid.: speaking in the person’s presence but not naming him directly, instead alluding to another incident.

^[83] Sarvāstivāda Vinaya: “angrily criticizing a person appointed to the assembly” 瞋譏差會人, angrily speaking ill of a person appointed by the Sangha, or of an officeholder of the Sangha. If the person is not an officeholder appointed by the Sangha, the offense is a duṣkṛta.

^[84] The other schools agree with the Dharmaguptaka Vinaya.

^[85] A corded bed, wooden bed, bedding, and sitting mat 繩床木床臥具坐褥. Mahāsāṅghika Vinaya: a sleeping bed, sitting platform, mat, and pillow 臥床坐床褥枕.

^[86] Corded bed 繩床. This denotes various kinds of beds for lying down. Mahāsāṅghika Vinaya: sleeping bed 臥床. Sarvāstivāda Vinaya: finely corded bed 細繩床. Pali: mañca, explained as comprising four kinds: masāraka, a couch; bundikābaddha, a bed with a woven base; kuḷīrapādaka, a bed with curved legs (kneeling legs); āhaccapādaka, a bed with fitted legs (which can be removed).

^[87] Wooden bed 木床. Mahāsāṅghika Vinaya: sitting platform 坐床. Sarvāstivāda Vinaya: coarsely corded bed 麤繩床. Pali: pīṭhaṃ.

^[88] Ma-ma-đế 摩摩帝; Tăng sử lược (T54n2126, p.244c18): “A monastery establishes three principal offices… In Sanskrit they are called Ma-ma-đế 摩摩帝, Tất-thế-na 悉替那, and Kiết-ma-đà-na 羯磨那陀; in Chinese they are called Monastery Master 寺主, Elder 上座, and Director of the Assembly 悅眾…” Accordingly, Ma-ma-đế may be an imperfect transcription of [vihāra-]svāmin: master of the vihāra, or monastery master.

^[89] Administrator 經營人, or bhikkhu in charge of affairs, namely the Sangha’s steward, Skt. karma-dāna.

^[90] The schools agree.

^[91] The Dharmaguptaka Vinaya and the Pali are the same: pācittiya 17. The Mahīśāsaka, Mahāsāṅghika, Sarvāstivāda, and Mūlasarvāstivāda Vinayas: pācittiya 17.

^[92] In the Sarvāstivāda Vinaya, the incident was caused by Kālodāyin.

^[93] The Mahīśāsaka, Mahāsāṅghika, Sarvāstivāda, and Mūlasarvāstivāda Vinayas: pācittiya 16. The Pali is as in the Dharmaguptaka Vinaya.

^[94] Pali, Vin.iv. 43: these bhikkhus prepared a large monastery near Jetavana for the rains retreat.

^[95] The Mahāsāṅghika Vinaya adds the detail: “...and so forth, saying to the bhikkhu: ‘You must go out!’” The Sarvāstivāda Vinaya likewise adds: “...Go out, foolish man! You should not stay here.” The Mūlasarvāstivāda Vinaya adds: “Except for another cause...” Pali: saṅghikā vihārā, (dragging him) out of the Sangha’s monastery.

^[96] All the Vinayas are the same.

^[97] A multistoried pavilion (重閣). Pali: upari-vehāsa-kuṭī; the meaning is unclear, perhaps referring to the upper story of a tall pavilion or to a mezzanine. The Mahīśāsaka Vinaya: a multistoried pavilion-house (重閣屋), a house with an upper story. Sarvāstivāda Vinaya 11 (T23n1435, p. 79a22): “One person was assigned a place on the upper story; another person was assigned a place beneath the upper story.” Cf. The Southern Tradition, Vinaya Piṭaka 2: “One bhikkhu stayed on the upper floor, and one bhikkhu stayed on the lower floor.”

^[98] A bed with detachable legs (脫腳床). Pali: āhaccapādakaṃ mañcaṃ, a bed whose legs can be removed. Mahīśāsaka Vinaya 6 (T22n1421, p. 44b18): a pointed-legged bed (尖腳床), a bed with pointed legs.

^[99] The Mahīśāsaka Vinaya adds: “sitting or lying down with force” (用力坐臥). The Mūlasarvāstivāda Vinaya: “letting the body drop down to sit or lie” (放身坐臥).

^[100] Chinese: dwelling (舍); in the text of the rule it is called a room (房).

^[101] A multistoried pavilion (重閣). Pali: vehāsakuṭī, explained as majhimassa purisassa sīsaghaṭṭā, “an upper story in which a man of average height does not strike his head.” The Mūlasarvāstivāda Vinaya: an upper-story room (重房), explained as “an elevated upper floor that is dangerous and decayed.”

^[102] A single-seat couch (獨坐床). This perhaps refers simply to a type of seat for one person.

^[103] A bathing stool (浴床). A small stool on which one sits while bathing.

^[104] Mahīśāsaka Vinaya: pācittiya 20. Pali, Pāc. 20, Sappāṇaka. The other Vinayas are as in the Dharmaguptaka Vinaya.

^[105] Pali: the Buddha was at Āḷavī (the Wilderness).

^[106] See Ch. ii, Saṅghādisesa xiii. In the Mahāsāṅghika Vinaya: the bhikkhu who manages affairs (營事比丘).

^[107] A large house (大屋). The Mahīśāsaka Vinaya: a large dwelling-house (大房舍).

^[108] The Mahīśāsaka Vinaya adds: “whether for drinking or for use in other matters...” The Mūlasarvāstivāda Vinaya adds: “...or mixed with cow dung...”

^[109] Buttermilk and clarified buttermilk (酪漿清酪漿).

^[110] Pali, Pāc. 19: mahallaka-vihāra. The Mahāsāṅghika, Sarvāstivāda, and Mūlasarvāstivāda Vinayas: pācittiya 19. Cf. Ch. ii, Saṅghādisesa vii.

^[111] The Mahīśāsaka Vinaya: a donor had it built for him. In the Mahāsāṅghika Vinaya, Chanda went soliciting donations to build a room.

^[112] The Mahīśāsaka Vinaya: “...from level ground, build it up as far as the space left for the windows, making it as firm and secure as possible...”

^[113] Chinese: directing another to roof it (指授覆). Pali: adhiṭṭhātabbaṃ, it is to be roofed in accordance with the prescribed rule.

^[114] The Mahāsāṅghika Vinaya adds: “...it should be built with its posts on ground where there is little grass...” Pali: appaharite ṭhitena, “erected on a place with little green grass.” The Mūlasarvāstivāda Vinaya: “...on both sides of the doorframe, horizontal lintels should be installed, together with the windows, and drainage openings should also be provided. When erecting the walls, if mud is used, it should be applied in two or three layers, reaching only as high as the horizontal lintels...”

^[115] A large dwelling (大舍). In the text of the rule: a large dwelling-house. The Mahāsāṅghika and Sarvāstivāda Vinayas: a large room (大房). The Mūlasarvāstivāda Vinaya: a large residence (大住處). Pali: mahallakaṃ...vihāraṃ, a large monastery.

^[116] All the Vinayas are the same.

^[117] Rājakārāma (王園, the Royal Park). Pali: Rājakārāma, a park near Jetavana established by King Pasenadi, southeast of Śrāvastī. The Pali does not mention this detail.

^[118] Pali: Cūḷa-Panthaka (Cūḷapanthaka).

^[119] These topics are called miscellaneous talk or animal talk; Pali: tiracchāna-kathā. Cf. D.i. 7, 178, 179, which lists twenty-eight kinds. Cf. Chinese, T1, p. 896b.

^[120] Pali: eight qualities.

^[121] The eight inviolable rules (八不可違法), namely, the eight garudhammas.

^[122] Admission and investigation of an offense: two of the seven methods for settling disputes.

^[123] End of fascicle 12 in the Chinese edition.