四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

L. WATCHING AN ARMY IN BATTLE^[297]

A. ORIGIN

[671a7] At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus heard that the Blessed One had established a rule permitting bhikkhus, when there was a reason, to remain with an army for two or three nights. They remained with the army and watched the troops engage in battle, observing the elephants and horses on each side. One member of the group of six was struck by an arrow while watching the battle. His fellow bhikkhus immediately bandaged him with a robe and carried him back. When the laypeople saw this, they asked the bhikkhus:

“What illness does this venerable one have?”

The bhikkhus replied:

“He has no illness. He went to watch the troops engage in battle and was struck by an arrow.”

The laypeople then criticized them among themselves:

“It is because of our worldly attachments that we conduct these military exercises. What business do you, who have gone forth, have among the troops?”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in training, and possessed shame and moral dread criticized the group of six bhikkhus, saying, “The Blessed One established a rule permitting bhikkhus, when there is a reason, to enter a military encampment and remain there for two or three nights. After remaining in the military encampment for two or three nights, why did you also go to watch the troops engage in battle and thereby become wounded?”

The bhikkhus then went to the Blessed One, bowed 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 conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma; you have done what ought not to be done. Group of six bhikkhus, why, when the Blessed One permits bhikkhus to enter a military encampment and remain there for two or three nights only when there is a reason, did you, after remaining with the army for two or three nights, also go to watch the troops engage in battle and thereby become wounded?”

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

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

The precept should be stated as follows:

If a bhikkhu, while staying with an army for two or three nights, watches the army engage in battle or observes the strength of its infantry, elephant corps, or cavalry,^[298] it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Battle: a simulated battle or an actual battle.

Army: from one branch of the armed forces up to all four branches. It may be the king’s army, a bandit army, or a layperson’s army.

Strength: the strength of the foremost elephants, the strength of the foremost horses, the strength of the foremost chariots, or the strength of the foremost infantry.

Battle formation:^[299] there is a square formation, a circular formation, a crescent formation, an overlapping-tile formation,^[300] a formation for diminishing the opposing general,^[301] and formations of the elephant king, the horse king, and the human king.

If a bhikkhu goes to watch an army engage in battle or to observe the strength of its elephants and horses—whether going from one road to another road, from a road to a place without a road, from a place without a road to a road, from high ground to low ground, or from low ground to high ground—and, having gone to watch, sees it, he commits a pācittiya offense. If he watches but does not see it, he commits a dukkaṭa offense.

For making preparations and intending to go but not going, in every case he commits a dukkaṭa offense. If a bhikkhu is traveling ahead on a road and an army approaches from behind, he should move aside. If he does not move aside, he commits a dukkaṭa offense.

A bhikkhunī commits a pācittiya offense. A śikṣamāṇā, sāmaṇera, or sāmaṇerī commits a dukkaṭa offense. This is called an offense.

There is no offense if there is a reason; if someone has invited or requested him; if he is seized and taken away by force; if his life or pure conduct is endangered; if he is traveling ahead, an army approaches from behind, and he moves to the side of the road; if the land route or waterway is cut off by bandits, dangerous beasts, or flooding; or if he is forcibly seized and bound, with his life or pure conduct endangered. In all such cases, even if he does not move to the side of the road, 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.

LI. DRINKING ALCOHOL^[302]

A. ORIGIN

At one time, the Buddha was in the country of Cedi,^[303] together with a great Sangha of one thousand two hundred and fifty bhikkhus. At that time, the Venerable Sāgata^[304] served as the Buddha’s attendant.^[305] Sāgata then went to the dwelling of a matted-hair brahmin and said to him:

“I wish to rest here temporarily for one night, in the finest chamber^[306] at your residence. Would that be agreeable to you?”

The brahmin replied:

“I have no objection. However, a venomous nāga lives in that chamber. I fear that it may harm you.”

The bhikkhu said:

“So long as you permit me to stay, perhaps it will not harm me.”

The matted-hair brahmin said:

“That chamber is very spacious. You may stay there as you please.”

The Elder Sāgata then entered the chamber, spread out grass for a seat, sat cross-legged, and established mindfulness before him. When the venomous nāga saw Sāgata sitting cross-legged, it emitted smoke and fire. Sāgata likewise emitted smoke and fire. Enraged, the venomous nāga sent forth flames from its body. Sāgata likewise sent forth flames from his body.

At that time, the chamber appeared to be engulfed in a great conflagration. Sāgata thought, “Should I now extinguish this nāga’s fire without injuring its body?” Having thought this, Sāgata extinguished the nāga’s fire without harming it.

The fiery radiance of the venomous nāga then lost its color, while Sāgata’s fiery radiance changed into all manner of colors: blue, yellow, red, white, emerald, and crystal.

During that night, Sāgata subdued the venomous nāga and placed it in his alms bowl. At the first light of dawn, he brought it to the matted-hair brahmin and said:

“I have subdued the venomous nāga, and it is now contained in my alms bowl. I have brought it for you to see.”

At that time, the ruler of Kauśāmbī^[307] was also staying overnight at the home of the matted-hair brahmin. He thought, “This is truly unprecedented! Even a disciple of the Blessed One possesses such great spiritual power; how much more so must the Tathagata!” He then said to Sāgata:

“When the Blessed One comes to Kauśāmbī, please inform me. I wish to pay homage to the Tathagata.”

Sāgata said:

“Very well!”

The Blessed One then departed from the country of Cedi and journeyed through the countryside until he arrived in Kauśāmbī. When the ruler of that country heard that the Blessed One was leading one thousand two hundred and fifty disciples there, he mounted his chariot and went to welcome the Blessed One.

From afar, he saw the Blessed One, handsome in countenance, with serene and composed faculties and a tranquil mind, having attained the supreme state of perfect discipline, like a thoroughly tamed king of elephants, and resembling a clear, deep pool. Seeing this, he gave rise to profound faith. With a reverent mind, the ruler descended from his chariot, approached the Blessed One, bowed at the Buddha’s feet, and stood to one side.

The Blessed One then taught the Dharma to the ruler by countless skillful means, exhorting and guiding him and bringing him joy. After the ruler of Kauśāmbī heard the Buddha teach the Dharma, exhort and guide him, his mind was filled with great joy. He turned and looked at the Sangha but did not see the Venerable Sāgata, so he asked the bhikkhus:

“Where is Sāgata now?”

The bhikkhus replied:

“Sāgata is coming behind. He will arrive shortly.”

At that time, Sāgata arrived later together with the group of six bhikkhus. When the ruler of Kosambī saw Sāgata approaching, he went out to welcome him, bowed at his feet, and then stood to one side.

Sāgata then employed every expedient to teach and exhort him in the Dharma, bringing joy to the ruler’s heart. After hearing Sāgata employ every expedient to teach and exhort him in the Dharma and becoming joyful, the ruler of Kosambī said to the venerable one:

“Please let me know whatever you require.”

The Venerable Sāgata replied:

“That is enough! By doing so, you have already [672a1] made an offering to me.”

The ruler again said:

“Please, I beg you, let me know what you require.”

The group of six bhikkhus said to the ruler:

“Do you know? Robes, bowls, sitting cloths, and needle cases are easily obtained by bhikkhus. But there is something very difficult for bhikkhus to obtain, and you should give it.”

The ruler immediately asked:

“What is difficult for bhikkhus to obtain?”

The group of six bhikkhus replied:

“What is desired is dark liquor ^[308].”

The ruler said:

“If that is what is required, come and receive it tomorrow morning, as much or as little as you please.”

The ruler then reverently bowed to Sāgata, circumambulated him, and departed.

Early the following morning, Sāgata dressed in his robes, took up his bowl, and went to the home of the ruler of Kosambī, where he sat down on the prepared seat. The ruler then offered him various fine and nourishing foods, including dark liquor, and allowed him to eat and drink his fill.

After Sāgata had eaten and drunk his fill, he rose from his seat and departed. On the way, intoxicated by the liquor, he fell to the ground and vomited his food. Birds fought over the food, crying noisily. Although the Blessed One knew what had happened, he asked the Venerable Ānanda:

“Why are the birds crying so noisily?”

The Venerable Ānanda said to the Buddha:

“The Venerable Sāgata accepted the invitation of the ruler of Kosambī and consumed various foods and drinks, including dark liquor. Becoming intoxicated, he is lying beside the road and vomiting. Therefore, the birds are fighting over the food and crying noisily.”

The Buddha said to the Venerable Ānanda:

“This foolish bhikkhu Sāgata cannot now subdue even a small nāga, much less a great nāga!”

The Buddha said to Ānanda:

“One who drinks liquor incurs ten harmful consequences: 1. His complexion becomes ugly. 2. His strength declines. 3. His vision becomes unclear. 4. He displays a fierce appearance. 5. He ruins his wealth and household property. 6. His illnesses increase. 7. His quarrels and lawsuits increase. 8. No one praises him, and his bad reputation spreads everywhere. 9. His wisdom diminishes. 10. When his body breaks up and his life ends, he falls into the three evil destinies.

“Ānanda, these are called the ten harmful consequences of drinking liquor.”

The Buddha said to Ānanda:

“From now on, anyone who has honored my teaching as his teacher must not consume liquor, even so much as placing in his mouth the tip of a blade of grass dipped in it.”

After the Blessed One had rebuked the bhikkhu Sāgata by innumerable means, he told the bhikkhus:

“This foolish Sāgata has planted many seeds of the taints and is the first offender against this precept. From now on, I shall establish a precept for the bhikkhus, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu drinks liquor, it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Liquor: liquor brewed from plants,^[309] liquor brewed from grain, liquor brewed from rice; this collectively includes all liquors made from rice or barley, or produced by other methods of fermentation.

– Liquor brewed from plants: such as pear-juice liquor, jambu-fruit liquor, sugarcane liquor, śālūka-fruit liquor,^[310] fragrant-solomonseal-fruit liquor,^[311] and grape liquor.

– Pear-juice liquor: made by mixing it with honey or cane sugar. Grape liquor and the others are likewise prepared in this manner.

Liquor possessing the color, aroma, and taste of liquor must not be drunk. Liquor that lacks the color of liquor but possesses its aroma and taste must not be drunk. Liquor that lacks both the color and aroma of liquor but possesses its taste must not be drunk. Liquor that lacks the color, aroma, and taste of liquor must still not be drunk. A substance that is not liquor but possesses the color, aroma, and taste of liquor may be drunk. A substance that is not liquor and lacks the color of liquor but possesses its aroma and taste may be drunk. A substance that is not liquor and lacks both the color and aroma of liquor but possesses its taste may be drunk. A substance that is not liquor and lacks both the aroma and taste of liquor may be drunk.

If a bhikkhu drinks liquor, brews liquor, mixes liquor, eats it, or drinks it, it is a pācittiya offense. If he drinks sweet-tasting liquor,^[312] it is a duṣkṛta offense. If he drinks sour-tasting liquor, he commits a duṣkṛta offense. If he eats liquor yeast or liquor lees, it is a duṣkṛta offense.^[313]

If it is liquor and he perceives it as liquor, it is a pācittiya offense. If it is liquor and he is doubtful, it is a pācittiya offense. If it is liquor but he does not perceive it as liquor, it is a pācittiya offense. If it is not liquor but he perceives it as liquor, it is a duṣkṛta offense. If it is not liquor and he is doubtful, 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 has such-and-such an illness that cannot be cured by other medicines and uses liquor medicinally, or if one applies liquor to a sore; in all such cases, there is no offense.

Those who do not offend are: the first offender before the precept was established, one who is insane, one whose mind is deranged, or one afflicted and overwhelmed by pain.

LII. PLAYING IN WATER^[314]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī. At that time, the group of seventeen bhikkhus were playing in the Aciravatī River;^[315] they went from this bank to the opposite bank, swam with or against the current, dived beneath the water in one place and emerged in another, traced figures upon the water with their hands, and splashed water back and forth at one another.

Just then, King Prasenajit and Queen Mallikā^[316] were in a lofty pavilion. From afar, they saw the group of seventeen bhikkhus playing in that body of water: going from this bank to the opposite bank, swimming with or against the current, diving beneath the water in one place and emerging in another, tracing figures upon the water with their hands, and splashing water back and forth at one another. Seeing this, the king said to Queen Mallikā:

“Look there at those whom you revere.”

Queen Mallikā immediately replied to the king:

“Those bhikkhus are still young, have only recently gone forth, and have not been in the Buddha-Dharma for long. Or perhaps they are older but lack understanding.”

Queen Mallikā then hurried down from the pavilion and told the brahmin Nālaṅga:^[317]

“Go in my name to the Jeta Grove and inquire after the Blessed One: Is he strong and well in walking and standing? Does he dwell in ease? Is teaching others wearisome for him? Present this packet of crystallized sugar to the Blessed One, and report this entire matter to him in full.”

That brahmin accepted the queen’s instructions and went to the Blessed One. After exchanging greetings, he sat to one side and said to the Blessed One:

“Queen Mallikā sent me to inquire after the Blessed One: ‘Are you steady and well in walking and standing? Do you dwell in ease? Is teaching others wearisome for you? The queen sends this packet of crystallized sugar as an offering to the Blessed One.’” He then reported the entire matter to the Blessed One in full.

Thereupon, on account of this matter, the Blessed One assembled the Sangha of bhikkhus and, by innumerable means, rebuked the group of seventeen 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. You have done what should not be done. Seventeen monks, why did you frolic in the waters of the A-kỳ-bà-đề River, swimming from this bank to the other bank, either downstream or upstream, diving here and surfacing there, sweeping your arms over the water, or splashing water back and forth at one another?”

After the Blessed One had rebuked the group of seventeen monks, he told the monks:

“These foolish men are a breeding ground for the many defilements and are the first offenders against this precept. From now on, I shall establish a precept for the monks, encompassing the ten benefits, up to and including the long continuance of the true Dharma.”

The precept should be stated as follows:

Any monk who frolics in water commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Monk: as defined above.

Frolicking in water: indulging oneself at will by swimming from this bank to the other bank, going downstream or upstream, diving here and surfacing there, sweeping one’s arms over the water, or splashing water back and forth at one another. Even playing in every manner with water held in a bowl constitutes a pācittiya offense. Apart from water, playing with fruit juice, clear milk, bitter liquor, or rice-washing water held in a vessel constitutes a duṣkṛta offense.

For a bhikṣuṇī, 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, while traveling, one must wade across a river from this bank to the other bank; if one drags timber through the water; if one pulls bamboo or reeds upstream or downstream; if one collects stones or sand; if one has lost an object and dives to the bottom to search for it, diving and surfacing; or if one wishes to learn to swim and must therefore paddle the water with one’s hands. In all such cases, there is no offense.

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

LIII. TICKLING^[318]

A. ORIGIN

[673a1] At one time, the Buddha was staying in Anāthapiṇḍada’s Garden in Prince Jeta’s Grove at Śrāvastī. At that time, one of the group of six monks tickled one of the group of seventeen monks, causing him to die.^[319]

When the monks heard of this, those among them who had few desires, were content, practiced the dhūta disciplines, delighted in training in the precepts, and knew shame and moral dread criticized the group of six monks, saying, “Why did you tickle one of the group of seventeen monks until he died?”

The monks went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One. Because of this matter, the Blessed One assembled the Sangha of monks and rebuked the group of six monks:

“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. You have done what should not be done. Group of six monks, why did you tickle one of the group of seventeen monks until he died?”

After rebuking them by countless means, the Blessed One told the monks:

“These foolish men are a breeding ground for the many defilements and are the first offenders against this precept. From now on, I shall establish a precept for the monks, encompassing the ten benefits, up to and including the long continuance of the true Dharma.”

The precept should be stated as follows:

Any monk who tickles another with his fingers commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Monk: as defined above.

Fingers and toes: the hands have ten fingers, and the feet have ten toes.

If any monk tickles another with his fingers or toes, he commits a pācittiya offense.^[320] Apart from the fingers and toes, if he uses a staff, door bolt, fly whisk, or any other object to tickle another, in every case he commits a duṣkṛta offense.

For a bhikṣuṇī, it is a pācittiya offense. For a śikṣamāṇā, ca-di, or śrāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if one does not intentionally tickle another; if one touches someone who is asleep in order to awaken him; if one accidentally touches someone while entering, leaving, coming, going, or sweeping the ground; or if one inadvertently catches someone with a staff. In all such cases, there is no offense.

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

LIV. DISRESPECT^[321]

A. ORIGIN

At one time, the Buddha was staying in Ghoṣita’s Park at Kauśāmbī. At that time, Channa^[322] was about to violate a precept. The monks admonished him, saying, “Venerable, do not think in this way. This should not be done.” Channa did not heed the monks’ admonition and consequently violated the precept.

When the monks heard of this, those among them who had few desires, were content, practiced the dhūta disciplines, delighted in training in the precepts, and knew shame and moral dread criticized Channa, saying, “Channa, when you were about to violate a precept, why did you not heed the monks’ admonition, but allowed yourself to commit the violation?”

The monks went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter in full to the Blessed One. Because of this matter, the Blessed One assembled the Sangha of monks and rebuked Channa:

“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. You have done what should not be done. Channa, why did you not heed the monks’ admonition, but allowed yourself to violate the precept?”

After rebuking Channa by countless means, the Buddha told the monks:

“This foolish man is a breeding ground for the many defilements and is the first offender against this precept. From now on, I shall establish a precept for the monks, encompassing the ten benefits, up to and including the long continuance of the true Dharma.”

The precept should be stated as follows:

Any monk who does not accept an admonition^[323] commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Monk: as defined above.

Not accepting an admonition: when another admonishes him not to act in that way, but he nevertheless does so, he thereby commits the preliminary offense of disobedience, a duṣkṛta. If he himself knows that acting in such a way is wrong but deliberately does it, he commits the fundamental offense of disobedience, a pācittiya.

For a bhikṣuṇī, 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 an ignorant person comes to admonish him and he says, “You should ask your preceptor, study, and recite the scriptures so that you understand the Dharma concerning admonition. Only then may you admonish me, and at that time I shall heed you.” Nor is there an offense if one speaks in jest, speaks to oneself, speaks in a dream, or intends to speak of one matter but mistakenly speaks of another. In all such cases, there is no offense.

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

LV. FRIGHTENING A MONK^[324]

A. ORIGIN

At one time, the Buddha was staying in the country of Ba-la-lê-tỳ.^[325] At that time, the Venerable monk Nāgapāla^[326] was the Blessed One’s attendant and provided him with whatever necessities he required. The Buddha said to Nāgapāla:

“Bring me the rain robe. I wish to go to the walking-meditation path to walk in meditation.”

The venerable one obeyed, brought the rain robe to the Blessed One, and the Blessed One put it on and went to the walking-meditation path to walk in meditation.

At that time, Śakra, Lord of the Devas, transformed the walking-meditation hall into gold,^[327] then stood before the Blessed One with palms joined and said:

“My Blessed One walks in meditation! My Well-Gone One walks in meditation!”

It is the customary practice of all Buddhas that, when they walk in meditation, the attendant stands at the head of the walking-meditation path.

At that time, the monk Nāgapāla stood at the head of the walking-meditation path. Knowing that the first watch of the night had passed, he said to the Blessed One:

“The first watch of the night has passed. May the Blessed One enter his chamber.”

The Blessed One remained silent. The middle watch and the last watch of the night passed; dawn appeared, and the birds began to awaken. When the sky had grown light, he again addressed the Blessed One:

“The first watch, the middle watch, and the last watch of the night have passed; dawn has appeared, the birds have begun to awaken, and the sky has grown light. I respectfully invite the Blessed One to return to his chamber.”

At that time, the Blessed One still remained silent.

Then Nāgapāla thought, “Should I now frighten the Buddha so that the Buddha will enter his chamber to rest?” Thereupon, Nāgapāla turned his robe inside out and covered his head with it. Approaching the Buddha, he imitated the terrifying voice of a nonhuman being, saying, “Śramaṇa! I am a ghost!”

The Blessed One said:

“I know that this is the thought of a fool and an evil man.”

Then Śakra Devānām Indra addressed the Buddha:

“Are there also such people within the assembly?”

The Buddha told Śakra Devānām Indra:

“In this very life, this man will attain the pure Dharma.”^[328]

Then Śakra Devānām Indra spoke a verse in praise of the Buddha:

The Sage walks alone, free from heedlessness;

Unmoved by anyone’s praise or blame;

Hearing the lion’s roar, he is unafraid,

Like wind passing through grass, unhindered.

He guides all the assemblies

And brings certainty to all devas and humans.

The Blessed One also replied in verse:

Does the Lord of Devas think that I am afraid,

And therefore speak these words!

Then Śakra Devānām Indra reverently bowed at the Buddha’s feet and disappeared. When that night had passed and dawn had just begun to break, the Blessed One assembled the Sangha of bhikṣus, recounted this matter to the bhikṣus, and said:

“This Nāgapāla is a foolish man, and he even wished to frighten me!”

After the Blessed One had rebuked the bhikṣu Nāgapāla by countless means, he told the bhikṣus:

“This foolish man is a field in which many seeds of the outflows are planted. He is the first to commit this offense. From now on, for the sake of the bhikṣus, I establish this precept, embracing the ten purposes, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikṣu frightens another bhikṣu, it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikṣu: as explained above.

Frightens:^[329] this means using a sight, sound, odor, taste, touch, or mental object to make another person afraid.

– What is meant by using a sight to frighten someone? One may fashion the form of an elephant, the form of a horse, the form of a ghost, or the form of a bird or beast. If one uses such visible forms to frighten someone and causes that person to see them, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such visible forms to frighten someone but that person does not see them, one commits a dukkaṭa offense.

– What is meant by using sound to frighten someone? One may use the sound of a conch, the sound of a drum, the sound of a bala,^[330] or the roaring of an elephant, horse, or camel. If one uses such sounds to frighten someone [674a1] and causes that person to hear them, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such sounds to frighten someone but that person does not hear them, one commits a dukkaṭa offense.

– What is meant by using an odor to frighten someone? One may use the odor of roots, the odor of the sāla tree,^[331] the odor of resin, the odor of bark, the odor of outer bark, the odor of leaves, the odor of flowers, or the odor of fruit, whether fragrant or foul. If one uses such odors to frighten someone and that person smells them, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such odors to frighten someone but that person does not smell them, one commits a dukkaṭa offense.

– What is meant by using a taste to frighten someone? This means giving someone something to taste, such as a sour, sweet, bitter, astringent, salty, or pungent taste. If one uses such tastes to frighten someone and causes that person to taste them, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such tastes to frighten someone but that person does not taste them, one commits a dukkaṭa offense.

– What is meant by using physical contact to frighten someone? One may use something hot, cold, light, heavy, fine, coarse, smooth, rough, soft, or hard. If one uses such things to make physical contact and frighten someone, causing that person to feel the contact, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such tactile objects to frighten someone but that person does not feel them, one commits a dukkaṭa offense.

– What is meant by using a mental object to frighten someone? One may say to another person, “I have seen such a sign concerning you,” or, “I had such a dream: you will die, lose your robes and bowl, or abandon the monastic life. Your preceptor and ācārya will also die, lose their robes and bowls, or abandon the monastic life; or your parents will become gravely ill or pass away.” If one uses such matters to frighten someone and causes that person to understand, whether or not the person becomes afraid, one commits a pācittiya offense. If one uses such matters to frighten someone but that person does not understand, it is a dukkaṭa offense.

If a bhikṣu uses a sight, sound, odor, taste, touch, or mental object to frighten someone and speaks intelligibly, he commits a pācittiya offense. If he speaks unintelligibly, he commits a dukkaṭa offense.

For a bhikṣuṇī, it is a pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a dukkaṭa offense. This is called an offense.

There is no offense in the following cases: if, while sitting in a dark place without a lamp or fire, or in a latrine, one sees something from afar and mistakes it for an elephant, a bandit, or a fierce beast, and consequently becomes afraid; or if, in a dark building without a lamp or fire, or in a latrine, one hears a person walking, the sound of trees or grass brushing against something, or the sound of someone clearing their throat, and consequently becomes afraid; if one shows another person a visible form without intending to cause fear; if one presents another person with a sound, odor, taste, or tactile object without intending to cause fear;

if such a matter is actually true, if one has truly seen such a sign or had such a dream—that the person will die, lose their robes and bowl, or abandon the monastic life, or that their parents will become gravely ill and die—and one therefore says, “I have seen such ominous signs concerning you”; if one speaks in jest, speaks hastily, speaks to oneself, speaks in a dream, or intends to speak of one matter but instead speaks of another.

In all such cases, there is no offense.

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

LVI. BATHING ONCE EVERY HALF-MONTH ^[332]

A. ORIGIN

At one time, the Buddha was staying in the Bamboo Grove, at the Kalandaka grounds in the city of Rājagṛha. There was a pond there.^[333] At that time, King Bimbisāra of Magadha^[334] permitted the bhikṣus to enter the pond to bathe and wash themselves.

One day, during the last watch of the night before dawn had appeared, the group of six bhikṣus entered the pond to bathe and wash themselves. At that same time, before dawn had appeared, King Bimbisāra and the women of his inner palace wished to go to the pond to bathe. As he approached, the king heard the sounds of the group of six bhikṣus bathing in the pond and asked the attendants on either side of him:

“Who is bathing in the pond?”

They replied:

“They are bhikṣus.”

The king ordered:

“Do not make a loud disturbance. Do not cause the bhikṣus to leave before they have had time to finish bathing.”

Then the group of six bhikṣus used various kinds of finely powdered bathing preparations and rubbed and bathed one another. Even when the sun rose, they had still not finished bathing. In the end, the king was unable to bathe and had to return to the palace. The ministers were all angry and critical. They said to one another:

“These Śākyan śramaṇas have no sense of shame or moral dread. Outwardly they claim, ‘We practice the true Dharma.’ But what true Dharma is there in such conduct? During the last watch of the night, they went together into the pond and used various kinds of finely powdered bathing preparations to bathe one another, continuing until daylight appeared. In the end, they prevented the king from bathing and compelled him to return to the palace.”

The bhikkhus heard of this matter. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training in the precepts, and possessing shame and moral dread. They reproached the group of six bhikkhus: “Why did you enter the bathing pond at the end of the night and use various fine medicinal powders to bathe one another until daylight appeared, thereby preventing the King from bathing?”

The bhikkhus went to the Blessed One, bowed 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 assembled the Sangha of bhikkhus and reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the practice of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you enter the bathing pond at the end of the night and use fine medicinal powders to bathe one another until daybreak, causing the King to be unable to bathe and to return home?”

After reproaching the group of six bhikkhus by innumerable means, the Blessed One told the bhikkhus:

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

The precept should be stated as follows:

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense.

Thus the Blessed One established the precept for the bhikkhus. At that time, during hot weather, the bhikkhus developed boils on their bodies, and their perspiration gave off a foul odor. Fearing an offense, they did not dare to bathe, concerned that bathing more frequently than once every half month would violate the precept.

The bhikkhus reported this to the Buddha. The Buddha permitted the bhikkhus to bathe frequently during hot weather. From now on, the precept should be stated as follows:

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense, except on the special occasion of hot weather.

Thus the Blessed One established the precept for the bhikkhus. Some sick bhikkhus had boils on their bodies, and their perspiration gave off a foul odor; or after urinating or defecating, they became soiled with impure matter. Fearing an offense, they did not dare to bathe, concerned that bathing more frequently than once every half month would be a violation. The bhikkhus reported this to the Buddha, and the Buddha said:

“Sick bhikkhus are permitted to bathe as needed.”

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

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense, except on the special occasions of hot weather and illness.

Thus the Blessed One established the precept for the bhikkhus. When the bhikkhus were working, their bodies perspired and gave off a foul odor. Being apprehensive, they did not dare to bathe and reported the matter to the Buddha. The Buddha permitted the bhikkhus to bathe as needed when working.

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

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense, except on the special occasions of hot weather, illness, and working.

Thus the Blessed One established the precept for the bhikkhus. At that time, some bhikkhus traveled through wind and rain. Their bodies developed boils, perspiration made them filthy, and they were soiled with dust and dirt. Being cautious and afraid, they did not dare to bathe and reported the matter to the Buddha. The Buddha permitted bhikkhus to bathe as needed in wind and rain.

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

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense, except on the special occasions of hot weather, illness, working, and wind or rain.

Thus the Blessed One established the precept for the bhikkhus. At that time, bhikkhus traveling on the road suffered from the heat and developed sores; perspiration left them filthy and covered with defiling dust and dirt. Fearful and cautious, they did not dare to bathe and reported the matter to the Buddha. The Buddha said, “Bhikkhus [675a1] traveling on the road are permitted to bathe as needed.”

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

A bhikkhu should bathe once every half month. If he bathes more frequently, it is a pacittiya offense, except on the special occasions of hot weather, illness, working, wind or rain, and traveling on the road. These are the special occasions.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Hot weather: the final forty-five days of spring and the first month of summer constitute the period of hot weather.

Illness: even when the body has become foul and unclean, this is called illness.

Working: even such work as sweeping the ground in front of one’s room.

Wind or rain: even a single gust of whirlwind or a single drop of rain falling upon the body.

Traveling on the road: even traveling only half a yojana, including both the outward and return journeys.

If a bhikkhu bathes once every half month, except on a special occasion, but bathes more frequently—even if he merely pours water over himself until his entire body is wet—it is a pacittiya offense. If the poured water wets only half his body, it is also a pacittiya offense. If he prepares the means intending to bathe but does not bathe, all such acts constitute dukkata offenses.

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 bathes once every half month; if, during hot weather, illness, working, wind, rain, or travel, one bathes frequently as needed; or if one is overpowered and compelled by force to bathe.

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.

LVII. KINDLING A FIRE ^[335]

A. ORIGIN

At one time, the Buddha was staying in the city of Khuang-da.^[336] At that time, the group of six bhikkhus said to one another, “In the presence of the senior bhikkhus, we cannot speak freely.” They therefore went together outside their dwelling to an open place, gathered wood and grass beneath a great tree, and kindled a fire to warm themselves. At that time, a venomous snake was inside the hollow of the tree. Heated by the fire’s warmth, it came out of the hollow. When the bhikkhus saw it, they became terrified and cried out, “A venomous snake! A venomous snake!” They then threw the burning firewood about in all directions. The scattered flames set fire to the Buddha’s preaching hall.

The bhikkhus heard of this matter. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training in the precepts, and possessing shame and moral dread. They reproached the group of six bhikkhus, saying, “Why did you say to one another, ‘In the presence of the senior bhikkhus, we cannot speak freely,’ and then go outside your dwelling to an open place, gather wood and grass beneath a great tree, and kindle a fire to warm yourselves, causing a venomous snake inside the hollow of the tree to emerge? Becoming terrified, you threw burning firewood about in all directions, and the scattered flames burned down the Buddha’s preaching hall.”

The bhikkhus went to the Blessed One, bowed 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 assembled the Sangha of bhikkhus and reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the practice of a renunciant, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why did you say to one another, ‘In the presence of the senior bhikkhus, we cannot speak freely,’ and then go outside your dwelling to an open place, gather wood and grass beneath a great tree, and kindle a fire to warm yourselves, causing a venomous snake inside the hollow of the tree to emerge? Becoming terrified, you threw burning firewood about in all directions, and the scattered flames burned down the Buddha’s preaching hall.”

After reproaching the group of six bhikkhus by innumerable means, the Blessed One told the bhikkhus:

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

The precept should be stated as follows:

If any bhikkhu, for his own sake, kindles a fire in an open place or has someone else kindle one, it is a pacittiya offense.

The Blessed One thus established the precept for the bhikkhus. At that time, a sick bhikkhu, being cautious and afraid, did not dare to kindle a fire himself or ask another to kindle one. The bhikkhus reported this to the Buddha. The Buddha said:

«A sick bhikkhu is permitted to kindle a fire in the open or ask another to kindle one.»

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

If any bhikkhu, when not ill, kindles a fire for himself in the open or causes another to kindle one, he commits a pācittiya offense.

The Blessed One thus established the precept for the bhikkhus. At that time, some bhikkhus wished to cook gruel, soup, or rice for sick bhikkhus, or to make a fire in a warming room,^[337] a kitchen, or a bathhouse, or to fumigate bowls, dye robes, light lamps, or burn incense; but, being cautious and afraid, they did not dare to do so. The Buddha said:

«For the purposes stated above, you are permitted to kindle a fire.»

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

If any bhikkhu, when not ill, kindles a fire for himself in the open or causes another to kindle one, he commits a pācittiya offense, except when there is a valid reason.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Ill: needing a fire for warmth.

If a bhikkhu who is not ill kindles a fire for himself in the open, or burns grass, wood, branches, leaves, thorns, thornbushes, soma, cow dung, chaff, or anything whatsoever, he commits a pācittiya offense.

If he places fire upon grass, wood, branches, leaves, thorns, thornbushes, cow dung, chaff, or the like, and it burns, he commits a pācittiya offense.

If he takes a half-burned piece of wood and throws it into the fire, he commits a duṣkṛta offense. If he burns charcoal, he commits a duṣkṛta offense.

If he does not say to a person nearby, «Please watch it; please attend to it!» he commits a duṣkṛta offense.

For a bhikkhuni, it is a pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called a transgression.

There is no offense if he says to a person nearby, «Please watch it!»; if a sick person kindles a fire himself or asks another to kindle one; if there is a valid reason connected with caring for the sick; if he cooks gruel, soup, or rice for a sick person; if he makes a fire in a kitchen, warming room, or bathhouse; or if he fumigates a bowl, prepares dye for robes, lights a lamp, or burns incense. In all such cases, there is no offense.

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

LVIII. CONCEALING A BHIKKHU’S ARTICLES^[338]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī. At that time, a lay devotee invited the Sangha to take a meal the following morning. That very night, he prepared various delicious and nourishing foods and drinks, and at daybreak the next morning he came to announce that it was time for the meal.

At that time, the group of seventeen bhikkhus brought their robes, bowls, sitting cloths, and needle cases, placed them to one side, and leisurely practiced walking meditation while waiting for the mealtime. The group of six bhikkhus watched until the group of seventeen had turned their backs while walking, and then took and hid their robes, bowls, sitting cloths, and needle cases. When the group of seventeen bhikkhus heard the announcement that it was time for the meal, they discovered that the articles were missing and asked:

«Our robes, bowls, sitting cloths, and needle cases were placed here. Who has taken them away?»

The other bhikkhus asked:

«Where have you come from?»

The group of seventeen replied:

«We have been here. We brought our robes, bowls, sitting cloths, and needle cases, placed them to one side, and then practiced walking meditation while waiting for the mealtime.»

Meanwhile, the group of six bhikkhus were joking and playing nearby. The other bhikkhus observed them and, seeing the group of six joking and playing, concluded that they were the ones who had taken and hidden the robes and bowls.

When the bhikkhus learned of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhus, saying, «Why did you take and hide the robes, bowls, sitting cloths, and needle cases belonging to the group of seventeen?»

The bhikkhus went to the Blessed One, bowed 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 way of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why did you watch until the group of seventeen bhikkhus had turned their backs while practicing walking meditation and then take and hide their robes, bowls, sitting cloths, and needle cases?»

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

«These foolish men are the ground in which many seeds of the defilements are planted, and they are the first offenders against this precept. From now on, for the sake of the bhikkhus, I establish this [676a1] precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.»

The precept should be stated as follows:

If any bhikkhu conceals another bhikkhu’s robe, bowl, sitting cloth, or needle case, whether he conceals it himself or causes another to conceal it, even merely as a joke, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

If a bhikkhu conceals another bhikkhu’s robe, bowl, sitting cloth, or needle case, or causes another to conceal it, even merely as a joke, he commits a pācittiya offense.

For a bhikkhuni, it is a pācittiya offense. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, it is a duṣkṛta offense. This is called a transgression.

There is no offense if, clearly knowing the article belongs to another, he puts it away because there is mutual understanding between them; if it has been left in the open and might be damaged by wind or rain, so he puts it away; if the owner is habitually careless and leaves robes, bowls, sitting cloths, and needle cases scattered about, so he puts them away in order to admonish him; if he has borrowed another’s robe to wear and that person does not put it away, so he puts it away for fear it might be lost; or if, because of those robes, bowls, or other articles, there is danger to life or danger to the holy life, so he puts them away. In all such cases, there is no offense.

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

LIX. USING A ROBE WITHOUT FIRST ASKING ITS OWNER^[339]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus made an outright gift^[340] of robes to bhikkhus with whom they were close. Later, without informing the owners, they took the robes and wore them.

When the bhikkhus learned of this, those among them who had few desires, were content, practiced the austere holy life, delighted in training in the precepts, and possessed moral shame and fear of wrongdoing reproached the group of six bhikkhus, saying, «Why did you first give robes to bhikkhus with whom you were close and then later take and wear them without informing the owners?»

The bhikkhus went to the Blessed One, bowed 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 way of a śramaṇa, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why did you first give robes to bhikkhus with whom you were close and then later take and wear them without informing the owners?»

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

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

The precept should be stated as follows:

If any bhikkhu, having given a robe to a bhikkhu, bhikkhuni, śikṣamāṇā, śrāmaṇera, or śrāmaṇerī, later takes and wears it without informing its owner,^[341] he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Robe: the ten kinds previously explained.

Giving a robe means giving a robe as a formal entrustment. There are two ways of formally entrusting a robe: an outright entrustment and an indirect entrustment.

– Outright entrustment: the giver says, «This is my surplus robe, which has not yet been formally assigned. I now give it to the elder for the sake of formal assignment, as an outright entrustment.»^[342]

– Successive assignment in trust: The giver says, “This is my extra robe, which has not yet been assigned. Now, in order to make it allowable, I give it to the elder.” The recipient should say, “May the elder listen. The elder has such an extra robe, which has not yet been assigned. He now gives it to me so that it may be made allowable; I accept it.” Having accepted it, he should ask, “To whom does the elder wish to give it?” The giver should say, “To the bhikkhu named so-and-so.” The other should say, “The elder has this extra robe, which has not yet been assigned. He now gives it to me so that it may be made allowable, and therefore I accept it. Having accepted it, I transfer it to the bhikkhu named so-and-so. Thus, this robe belongs to the bhikkhu named so-and-so. The elder may keep and safeguard it on behalf of the bhikkhu named so-and-so and use it as he wishes.”^[343]

In the case of a genuine assignment in trust, one must ask the owner before taking and using the article. In the case of a successive assignment in trust, one may take and use it at will, whether or not one informs the owner. If a bhikkhu takes and uses a robe that has been genuinely assigned in trust without informing its owner, he commits a pācittiya offense.

For a bhikkhuni, it is a pācittiya offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if, in the case of a genuine assignment in trust, one informs the owner before taking and using it; or if, in the case of a successive assignment in trust, one takes and uses it whether or not one has first informed the owner.

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

LX. ALTERING THE COLOR OF A NEW ROBE^[344]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus went about wearing white robes. The householders all criticized them, saying, “These Sakyan ascetics know neither shame nor moral dread. They accept and use things without ever being satisfied. Outwardly they proclaim, ‘We practice the true Dharma.’ Yet what true Dharma is there in this? Why do they go about wearing new white garments, like a king or a king’s great minister?”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutaṅgas, delighted in training in the precepts, and possessed shame and moral dread. They reproached the group of six bhikkhus, saying, “Why do you go about wearing new white robes?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why do you go about wearing white robes?”

After rebuking the group of six bhikkhus by innumerable means, the Blessed One 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 rule. From now on, I shall establish a precept for the bhikkhus, comprising the ten benefits, up to and including the lasting continuance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu receives a new robe, he should use one of three colors—blue, black, or magnolia—to alter its color. If he does not alter its color with one of the three colors—blue, black, or indigo^[345]—and wears the new robe in its original state, it is a pācittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhu: as defined above.

New: a newly made robe or one newly received from another person is called a new robe.

Robe: any of the ten kinds previously described.

Altered color: dyed blue, black, or magnolia-colored.

If that bhikkhu receives a new, undyed robe and does not dye it one of the three altered colors—blue, black, or magnolia—but wears the new robe in another color, it is a pācittiya offense. If he stores a double-layered robe without making it allowable, he commits a duṣkṛta offense. If he does not make a single-layered robe allowable, he commits a duṣkṛta offense. If an article is not a robe—such as a bag for robes and bowls, a bag for clogs and sandals, a bag for needles and thread, a meditation strap, belt, cap, socks, gaiters, wiping cloth, or a cloth for wrapping footwear—and he stores it without making it allowable, he commits a duṣkṛta offense in each case. If he sends a stored robe to a lay household to be dyed, he commits a duṣkṛta offense.

For a bhikkhuni, it is a pācittiya offense. For a śikṣamāṇā, sāmaṇera, or sāmaṇerī, it is a duṣkṛta offense. This is called an offense.

There is no offense if one receives a white robe and dyes it one of the three colors—blue, black, or magnolia; if one makes a double-layered or single-layered robe allowable before storing it; if articles other than bags for robes and bowls, up to and including cloths for wrapping footwear, are all made allowable before being stored; if a robe is dyed before being entrusted to a lay household; or if a faded robe is dyed again.

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

LXI. TAKING LIFE^[346]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, Venerable [677a1] Kāludāyin disliked seeing crows, so he made a bamboo bow and shot at them without ceasing. He killed a great many crows and piled their bodies in the Sangha monastery.

At that time, householders came to the Sangha monastery to pay homage. Seeing this great pile of dead crows, they all criticized him and said to one another, “These Sakyan ascetics are shameless and devoid of compassion; they take the lives of living beings. Outwardly they proclaim, ‘We practice the true Dharma.’ Yet what true Dharma is there in this? They shoot and kill crows until their bodies form a heap.”

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced the dhutaṅgas, delighted in training in the precepts, and possessed shame and moral dread. They reproached Kāludāyin, saying, “Why did you shoot and kill so many crows that their bodies formed a great heap?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus. Although he knew the facts, he deliberately asked Kāludāyin:

“Is it true that, because you disliked seeing crows, you made a bamboo bow and shot them, killing so many that their bodies formed a great heap?”

Kāludāyin replied:

“It is true!”

The Blessed One rebuked Kāludāyin by innumerable means:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Kāludāyin, why did you shoot and kill crows, piling their bodies into such a heap?”

Having rebuked Kāludāyin, the Buddha 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 rule. From now on, I shall establish a precept for the bhikkhus, comprising the ten benefits, up to and including the lasting continuance of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu takes the life of an animal, it is a pācittiya offense.

The Blessed One established the precept for the bhikkhus in this way. At that time, while standing, sitting, or walking back and forth, bhikkhus often killed many kinds of tiny creatures. Some therefore performed the act of confession for a pācittiya offense, while others became fearful. The bhikkhus went and reported this to the Blessed One. The Blessed One said:

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

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

If a bhikkhu intentionally takes the life of an animal, it is a pācittiya offense.

B. CHARACTERISTICS OF THE RULE

Bhikkhu: as defined above.

Animals: this refers only to creatures incapable of transformation. If one takes an animal’s life oneself,^[347] causes another to take it, sends a messenger to kill it, sends someone who kills it either while going or returning, sends successive messengers to kill it, sends a relayed messenger to kill it, personally seeks someone to send, causes another to seek someone to send, personally seeks someone to wield a knife, causes another to seek someone to wield a knife, signals with the body, speaks with the mouth, uses both body and speech, causes someone to give instructions, causes someone to write a letter, orders someone to cause a letter to be written, digs a pit so that it falls in and dies, places a blade where it habitually passes, uses poison,

or sets a killing device before it—employing any such means or any other method with the intention of killing the animal—and it dies as a result, there is a pācittiya offense.

If one employs means intending to kill but does not kill it, there is a duṣkṛta offense.

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

There is no offense if one has no intention to kill; if one throws a tile, stone, knife, or staff elsewhere but accidentally strikes a creature and takes its life; if a bhikkhu charged with constructing dwellings accidentally drops a brick or stone, striking and killing it; or if, while holding such things as tiles, timber, a staff, pillars, rafters, or beams, they slip from his hand, fall, and kill it. There is also no offense if, while assisting a sick person to stand, the person dies; if the person dies upon lying down again; if the person dies while being bathed, while taking medicine, while being helped into a room, while leaving a room, while sitting at midday, or while in a shaded place.

Those who do not offend 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 coercion.

LXII. DRINKING WATER CONTAINING LIVING CREATURES^[348]

A. ORIGIN

At one time, the Blessed One was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, the group of six bhikkhus drank water containing living creatures. When the laypeople saw this, they all criticized them, saying, “These Śākyan ascetics have no loving-kindness and destroy the lives of living creatures. Outwardly they proclaim, ‘We practice the true Dharma.’ What true Dharma is there in this? They use water containing living creatures.”

When the bhikkhus heard of this, those among them who had few desires and were content, practiced the dhūta austerities, delighted in training in the precepts, and possessed shame and moral dread reproached the group of six bhikkhus, saying, “Why do you have no loving-kindness? Why do you drink water containing living creatures and destroy their lives?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. They then reported the circumstances fully 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 deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you drink and use water containing living creatures, thereby destroying their lives?”

After rebuking the group of six bhikkhus by innumerable means, the Blessed One told the bhikkhus:

“These foolish men are a field 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 establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu drinks or uses water containing living creatures, there is a pācittiya offense.

The Blessed One established the precept for the bhikkhus in this way. At that time, some bhikkhus did not know whether water contained living creatures. Only afterward did they learn that it did, and so they performed the act of confession for a pācittiya offense. Others became fearful and reported the matter to the Buddha. The Buddha said:

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

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

If a bhikkhu knowingly drinks or uses water containing living creatures, there is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

If that bhikkhu knows that water contains living creatures and drinks or uses it, there is a pācittiya offense. Apart from water, if living creatures are present in rice water, bitter liquid, alcoholic liquid, whey, or barley water, and one drinks or uses it, in every case there is a pācittiya offense.

If water contains living creatures and one perceives that it contains living creatures yet uses it, there is a pācittiya offense. If water contains living creatures and one is doubtful, there is a duṣkṛta offense. If water does not contain living creatures but one perceives that it does, there is a duṣkṛta offense. If water does not contain living creatures but one is doubtful, there is a duṣkṛta offense.

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

There is no offense if one did not previously know that living creatures were present; if one perceived that none were present; if large creatures were present but moved away when the water was stirred; or if one filtered the water before drinking it.

Those who do not offend 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 coercion. ^[349]

Notes:

^[297] Mahīśāsaka Vinaya: pācittiya 47; Mahāsāṃghika Vinaya: 57; Sarvāstivāda Vinaya and Mūlasarvāstivāda Vinaya: 47; Pali, Pāc. 50.

^[298] Sarvāstivāda Vinaya: watching weapons, conch horns, banners, and the two sides engaged in battle. Mūlasarvāstivāda Vinaya: watching the army being arrayed, banners, and battle formations.

^[299] Sarvāstivāda Vinaya 14 (T23n1435, p. 102a04), four battle formations: the bow-wing formation, half-moon formation, radiant formation, and pointed formation. Mūlasarvāstivāda Vinaya 37 (T23n1442, p. 832c13), four battle formations: the pointed formation, cart-yoke formation, half-moon formation, and garuḍa-wing formation.

^[300] Chinese: zhang zhen 張甄.

^[301] Chinese: jian xiang (jiang?) zhen 減相陣; the meaning is unclear.

^[302] Mahīśāsaka Vinaya: pācittiya 57; Mahāsāṃghika Vinaya: 76; Sarvāstivāda Vinaya and Mūlasarvāstivāda Vinaya: 79. Pali, Pāc. 51.

^[303] Chi-đà 支陀國. Pali, Vin. iv. 108: cetiyesu...bhaddavatikā. Mahīśāsaka Vinaya 8 (T22n1421, p. 59c26): at Kauśāmbī 拘舍彌. Sarvāstivāda Vinaya 17 (T23n1435, p. 120b29): the Buddha was in the country of Ceti, in the town of Bhaddarāvatī 支提國跋陀羅婆提邑.

^[304] Sa-già-đà 者娑伽陀. Mahīśāsaka Vinaya: Sa-kiệt-đà 沙竭陀. Mūlasarvāstivāda Vinaya: Thiện Lai 善來. Pali: Sāgata.

^[305] That is, the Buddha’s attendant.

^[306] “The first room” 第一房. Pali: agyāgāra, the fire-worship house; the Chinese text reads aggāra.

^[307] “Lord of Kauśāmbī” 拘睒彌主. This probably means the ruler of the country, as related in the passage below.

^[308] “Black liquor” 黑酒. Mahāsāṃghika Vinaya: molasses liquor 石蜜酒, liquor made from sugarcane. Pali: kāpotikā, a fine kind of liquor, perhaps white or ash-gray like a pigeon’s plumage, hence its name.

^[309] “Wood liquor” 木酒; liquor prepared from fruit.

^[310] Xá-lâu-già 舍樓伽. Pali: sālūka, a lotus root or tuber.

^[311] Nhuy juice 蕤汁. Uy-nhuy, a medicinal herb with blue flowers (Kangxi Dictionary).

^[312] More precisely, a sweet beverage with an alcoholic taste. According to the Sarvāstivāda Vinaya, a bhikkhu who drinks sweet liquor (甜酒) or sour liquor (酢酒) commits a pācittiya offense.

^[313] Mūlasarvāstivāda Vinaya: drinking substances that cause intoxication entails a pācittiya offense; drinking substances that do not cause intoxication entails a duṣkṛta offense.

^[314] Mahīśāsaka Vinaya 8: pācittiya 55; Mahāsāṃghika Vinaya 19: 66; Sarvāstivāda Vinaya 16 and Mūlasarvāstivāda Vinaya 40: 64. Pali, Pāc. 53.

^[315] A-kỳ-la-bà-đề 阿耆羅婆提. Mahīśāsaka Vinaya: A-di-la River 阿夷羅河. Sarvāstivāda Vinaya: A-chỉ-la River 阿脂羅. Mūlasarvāstivāda Vinaya: A-thị-la-bạt-để River 阿市羅跋底河. Pali: Aciravatī.

^[316] Queen Mạt-lợi 末利夫人 (Mallikā-devī), chief consort of King Ba-tư-nặc (Pali: Pasenadi). Mūlasarvāstivāda Vinaya: Queen Śrīmālā 勝鬘夫人.

^[317] Na-lăng-ca 那陵迦. Mahīśāsaka Vinaya: Na-lân-già 那鄰伽. This is perhaps the Pali Nāḷijaṅgha, the brahmin whom the Queen often sent to the Buddha to request counsel; cf. M. ii. 108. The other Vinayas do not mention this. In the Pali Vinaya, King Pasenadi asked these bhikkhus to take a lump of sugar to the Buddha. Knowing the King’s intention, the Buddha rebuked the bhikkhus for behaving disruptively.

^[318] Mahīśāsaka Vinaya: pācittiya 54; Mahāsāṃghika Vinaya: 67; Sarvāstivāda Vinaya and Mūlasarvāstivāda Vinaya: 63. Pali, Pāc. 52.

^[319] Most of the Vinaya recensions are alike. The Daśabhāṇavāra adds: the bhikkhus suspected that they had committed a pārājika offense and reported it to the Buddha. The Buddha said that, since there was no intention to kill, there was no offense. Mahāsāṃghika 19: young bhikkhus playfully poked one another with their fingers; there was no loss of life.

^[320] Mahāsāṃghika: striking with the fist constitutes a sthūlātyaya offense.

^[321] Mahīśāsaka: pācittiya 58; Mahāsāṃghika: 77; Daśabhāṇavāra and Mūlasarvāstivāda: 78. Pali, Pāc. 54.

^[322] See Ch. ii, saṅghāvaśeṣa 12, and the related note.

^[323] Mahīśāsaka: disrespecting the teacher 輕師; showing disrespect toward one’s preceptor or ācārya. Mahāsāṃghika: disparaging others 輕他; looking down upon the bhikkhus and failing to come when summoned by the Sangha. Daśabhāṇavāra and Mūlasarvāstivāda: irreverence 不恭敬; looking down upon the assembly of bhikkhus. Pali: anādariye, disrespect.

^[324] Mahīśāsaka: pācittiya 73; Mahāsāṃghika: 65; Daśabhāṇavāra and Mūlasarvāstivāda: 66. Pali, Pāc. 55.

^[325] Ba-la-lê-tỳ 波羅梨毘. Daśabhāṇavāra: the Buddha was at Vaiśālī 維耶離, on Mount Ma-câu-la 摩俱羅.

^[326] Na-ca-ba-la 那迦波羅. Daśabhāṇavāra: the attendant bhikkhu at that time was Tượng Thủ 象守 (Nāgapāla?). Cf. Saṃyukta Āgama 49 (Sūtra 1320). Cf. Pali, Udāna 1.7. Pāṭalī.

^[327] Golden Walking-Meditation Hall 金經行堂. Daśabhāṇavāra: it was transformed into a crystal cave 琉璃窟.

^[328] Daśabhāṇavāra: later he would attain the destruction of the outflows and realize the fruit of arhatship.

^[329] Terrify 恐怖. Pali: bhiṃsāpeyya.

^[330] Ba-la sound 波羅聲; it is unclear what sound this was.

^[331] Tát-la tree 薩羅樹; probably Pali: sāla.

^[332] Mahīśāsaka: pācittiya 70; Mahāsāṃghika: 50; Daśabhāṇavāra and Mūlasarvāstivāda: 60. Pali, Pāc. 57.

^[333] Pali: Lake Tapodā.

^[334] See Ch. i, pārājika 2 and note 64.

^[335] Mahāsāṃghika: 41; Daśabhāṇavāra and Mūlasarvāstivāda: 52; Pali, Pāc. 56.

^[336] See Ch. ii, saṅghāvaśeṣa 6 and note 53.

^[337] Warm chamber 溫室; a bathhouse with hot water. Pali: jantāghara.

^[338] Mahīśāsaka: pācittiya 78; Mahāsāṃghika: 64; Daśabhāṇavāra and Mūlasarvāstivāda: 67. Pali, Pāc. 60.

^[339] Mahīśāsaka: pācittiya 81; Mahāsāṃghika: 63; Daśabhāṇavāra and Mūlasarvāstivāda: 68. Pali, Pāc. 59.

^[340] See note 14, Ch. iv, niḥsargika 1.

^[341] Mahāsāṃghika: “Using it without relinquishing it.” Daśabhāṇavāra: “When another person does not return it, forcibly taking it away.” Mūlasarvāstivāda: “After accepting a robe entrusted by another person, using it on one’s own authority without asking its owner.”

^[342] Pali: sammukhāvikappanā, making it allowable in the recipient’s presence (directly); cf. Vin. iv. 122.

^[343] Pali: paraṃmukhāvikappanā, making it allowable in the recipient’s absence; cf. Vin. iv. 122.

^[344] Mahīśāsaka: pācittiya 77; Mahāsāṃghika: 48; Daśabhāṇavāra: 59; Mūlasarvāstivāda: 58. Pali, Pāc. 58.

^[345] Mahīśāsaka 9 (T22n1421, p. 68a25): green, black, and magnolia-colored. Daśabhāṇavāra 15 (T23n1435, p. 109b11): green, mud-colored, and reddish-brown 青 (green) 泥 (mud) 茜 (madder). Mūlasarvāstivāda 39 (T23n1442, p. 845a14): green, mud-colored, and red 青泥赤. Pali: nīla (green), kaddama (mud-colored), kāḷasāmaka (black or nearly black).

^[346] Mahīśāsaka: pācittiya 51; Mahāsāṃghika: 61; Daśabhāṇavāra and Mūlasarvāstivāda: 61. Pali, Pāc. 61.

^[347] See Ch. i, pārājika 3, explanatory section.

^[348] See pācittiya 19.

^[349] End of fascicle 16 in the Chinese edition.