Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

📖14,497 words · ~58 min read

Save your scripture progress

Create a free account to save scriptures, track progress, and continue your daily learning path.

Create account →

Interpreted by Inti AI (English)

🪷 AI interpretation

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

LXXXIII. ENTERING A VILLAGE AT AN IMPROPER TIME^[438]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, Bhaddānanda the Śākya entered a village at an improper time and played board games with the householders.^[439] The bhikkhu won and the householders lost; being displeased, they spoke resentfully:

“A bhikkhu enters a village in the morning to seek alms. But for what purpose does he enter a village at an improper time?”

The bhikkhus heard of this. Among them were those of few desires, contented, practitioners of the dhutaṅga practices, delighting in training, and possessed of conscience and moral dread. They rebuked Bhaddānanda the Śākya: “Why did you enter a village at an improper time and play board games with the householders?”

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 rebuked Bhaddānanda the Śākya:

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Bhaddānanda the Śākya, why did you enter a village at an improper time and play board games with the householders?”

After rebuking Bhaddānanda the Śākya in countless ways, the Blessed One 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, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu enters a village at an improper time, he commits a pācittiya offense.

The Blessed One thus established the precept for the bhikkhus. Some bhikkhus had to attend to affairs of the Sangha, a stupa, or a monastery, or to care for the sick, and did not know what to do. The Buddha said:

“From now on, I permit bhikkhus who have some necessary business to inform someone before entering an inhabited place [693a1].”

The bhikkhus did not know whom they should inform. The Buddha said:

“They should inform another bhikkhu. If one is staying alone in a room, one should inform a bhikkhu staying in a nearby room.”

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

If any bhikkhu,^[440] without informing another bhikkhu,^[441] enters an inhabited place at an improper time, he commits a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Proper time: from the appearance of dawn until midday.

Improper time: from after midday until dawn has not yet appeared on the following day.

Village or inhabited place:^[442] there are four kinds of villages, as explained above.

Another bhikkhu: one who resides together with him or a newly arrived guest.

If a bhikkhu enters a village at an improper time while another bhikkhu is present but does not inform him, he commits a pācittiya offense as soon as he begins to step through the village gate. If one foot is inside the village gate and one foot is outside; if he makes preparations intending to go but does not go; or if he arranges to go but does not go, in every 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 a bhikkhu is attending to affairs of the Sangha, a monastery or stupa, or caring for the sick, and has informed another bhikkhu; if he passes through a village while traveling; if there is some necessary matter to discuss; if he has been summoned; if compelled by force; if bound and led away; or if there is danger to his life or to his pure conduct. 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 deranged, tormented by pain, or under duress.

LXXXIV. A BED EXCEEDING THE PRESCRIBED HEIGHT^[443]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, Venerable Kālodāyin, knowing that the Blessed One would pass along this road,^[444] placed a beautiful, high bedstead directly in the middle of the road. Seeing the Blessed One approaching from afar, Kālodāyin said to the Buddha:

“Blessed One, look at my bedstead! Well-Gone One, look at my bedstead!”

The Blessed One said:

“You should know that this foolish man’s heart is filled with evil.”

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and told them:

“This foolish Kālodāyin has set up a high and broad bed solely for himself.”

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

The precept should be stated as follows:

If any bhikkhu makes a corded bed or a wooden bed, its legs may be only eight fingerbreadths of the Tathāgata in height,^[445] excluding the portion above the mortise into which the bed frame is fitted. If they exceed this, he commits a pācittiya offense and must cut them down.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Bed: the five kinds of beds explained above.^[446]

If a bhikkhu himself makes a corded bed or a wooden bed, and after the legs have been cut, their height exceeds eight fingerbreadths of the Tathāgata, he commits a pācittiya offense. If he begins making it but does not complete it, he commits a duṣkṛta offense. If he has another person make it and, when the legs have been cut, they exceed eight fingerbreadths, he commits a pācittiya offense; if it is begun but not completed, he commits a duṣkṛta offense. If he makes it for another person, whether it is completed or not, in every 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 it is made eight fingerbreadths high or lower; if another person makes a completed bed and gives it to him; if he cuts off the excess portion before using it; or if he removes and discards the legs.

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

LXXXV. COTTON-STUFFED CUSHIONS^[447]

A. ORIGIN

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 stuffed large cushions, small cushions, wooden beds, and corded beds with tūla cotton.^[448] Seeing this, the householders all criticized them, saying: “These Śākya śramaṇas are shameless and devoid of compassion; they take the lives of living beings. Outwardly they claim, ‘We practice the true Dharma,’ yet they stuff their wooden beds, corded beds, large cushions, and small cushions with tūla cotton, like kings and great ministers. What true Dharma is there in this?”

The bhikkhus heard of this. Among them were those of few desires, contented, practitioners of the dhutaṅga practices, delighting in training, and possessed of conscience and moral dread. They rebuked the group of six bhikkhus: “Why did you stuff corded beds, wooden beds, large cushions, and small cushions with tūla cotton?”

“What you have done is wrong. It is not proper deportment, not the conduct of a śramaṇa, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you stuff corded beds, wooden beds, large cushions, and small cushions with tūla cotton, thereby causing the householders to criticize you?”

After rebuking the group of six bhikkhus, the Buddha 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, for the sake of the bhikkhus, I shall establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu uses tūla cotton to stuff a large cushion, a small cushion, a corded bed, or a wooden bed, once it has been stuffed, he commits a pācittiya offense.^[449]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Tūla: cotton from the white poplar tree, cotton from the willow tree, and cattail down.

Wooden bed: there are five kinds, as explained above.

Corded bed: there are likewise five kinds, as explained previously.

Large cushion: used for lying down.

Small cushion: used for sitting.

If a bhikkhu stuffs tūla cotton into a wooden bed, a rope bed, a large cushion, or a small cushion, and makes it himself, then if it is completed, he commits a pācittiya offense; if it is not completed, he commits a dukkaṭa offense. If he has someone else make it, then if it is completed, he commits a pācittiya offense; if it is not completed, he commits a dukkaṭa offense. If he makes it for someone else, whether or not it is completed, he commits a dukkaṭa offense.

For a bhikkhunī, 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 if it is made with ku-lā-ya grass, mañja grass, sāva grass,^[450] bird feathers, kapok, rags, or similar materials; or if these are used to make shoulder padding, or a cushion to place on a carriage.

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

LXXXVI. NEEDLE CASE^[451]

A. ORIGIN

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha. At that time, there was a craftsman^[452] who had faith in and delighted in the Buddha-Dharma. Because he made needle cases of various kinds of bone, ivory, horn, and so forth for the bhikkhus, this craftsman neglected his household livelihood; his wealth was exhausted, and he lacked sufficient food and clothing.

At that time, people all said: “Before this craftsman made offerings to the Śākyan ascetics, his wealth was abundant. Since he began making offerings to the Śākyan ascetics, his household has become impoverished, and he has no food to eat. He made offerings in the hope of gaining merit, yet instead he has met with calamity!”

The bhikkhus heard this. Among them, those of few desires and contentment, who practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame, reproached the bhikkhus: “Why did you have that craftsman make needle cases of bone, ivory, and horn until he neglected his work and exhausted his wealth?”

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 immediately assembled the Sangha of bhikkhus and rebuked the bhikkhus:

“What you have done is wrong. It is not proper conduct, not the Dharma of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Bhikkhus, why did you have a craftsman make needle cases of bone, ivory, and horn until his property was exhausted?”

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

“These foolish men are sowing many seeds of the outflows and are the first offenders against this rule. From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to and including the enduring presence of the true Dharma.”

The precept should be stated as follows:

If a bhikkhu makes a needle case of bone, ivory,^[453] or horn, boring it out and completing it, he commits a pācittiya offense.^[454]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

If a bhikkhu himself bores out bone, ivory, or horn to make a needle case, then if it is completed, he commits a pācittiya offense; if it is not completed, he commits a dukkaṭa offense. If he instructs someone else to make it, then if it is completed, [694a1] he commits a pācittiya offense; if it is not completed, he commits a dukkaṭa offense. If he makes it for someone else, whether or not it is completed, he commits a dukkaṭa offense.

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

There is no offense if it is made of iron, copper, lead, tin, pewter, bamboo, wood, cane, śāla grass, or the like. Nor is there an offense if one makes a finial for the top of a khakkhara staff, a finial for a parasol handle, a finial for a ladle handle, a hook for hanging things, a scraper for removing dirt, a backscratcher, a button ring, a spoon, a dipper handle, a robe hook, an implement for applying eye medicine, a tongue scraper, a toothpick, an ear pick, a meditation weight,^[455] or a tube for fumigating the nostrils. There is no offense in making any of the miscellaneous implements listed above.

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

LXXXVII. AN OVERSIZED NISĪDANA^[456]

A. ORIGIN

At one time, the Buddha was dwelling in Anāthapiṇḍada’s Park in the Jeta Grove at Śrāvastī. On that day, the Blessed One did not go out to accept an invitation; instead, the donors brought food to offer him.

According to the customary practice of all Buddhas, on any day when the Buddha did not go out to accept an invitation, he inspected the dwelling places. That day, the Buddha went to inspect the dwellings and saw, in many different places, the Sangha’s bedding spread upon the ground and soiled by impurity. At that time, heavy rain was about to fall. The Blessed One then used his spiritual power to prevent the Sangha’s bedding from being soaked by the rain. When the bhikkhus returned, the Blessed One assembled the Sangha of bhikkhus on account of this matter and said:

“Just now, I went to inspect the dwelling places and saw, in many different places, the Sangha’s bedding spread upon the ground and soiled by impurity. At that time, rain was about to fall, so I used my spiritual power to prevent the bedding from being soaked by the rain. You should know that this impurity comes from one who has lust, not from one who is free of lust; from one who has anger, not from one who is free of anger; from one who is deluded, not from one who is free of delusion.

Even dispassionate people and non-Buddhist seers who are free of lust do not experience this, much less arhats. If a bhikkhu maintains right mindfulness and is not distracted, this will not occur even while he sleeps, much less in the case of an arhat. From now on, I permit the bhikkhus to obtain nisīdanas in order to protect their bodies, robes, and bedding.”

When the Blessed One permitted nisīdanas to be obtained, the group of six bhikkhus immediately obtained many nisīdanas that were both wide and long. Seeing them, the other bhikkhus asked:

“The Blessed One has established a rule permitting only three robes to be kept, with no extras. Whose robes are these?”

The group of six bhikkhus replied:

“Those are our nisīdanas.”

The bhikkhus heard this. Among them, those of few desires and contentment, who practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached the group of six bhikkhus: “Why have you obtained so many nisīdanas that are both wide and long?”

“What you have done is wrong. It is not proper conduct, not the Dharma 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 make nisīdanas that are so wide and large?”

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

The precept should be stated as follows:

When a bhikkhu makes a nisīdana, it must be made according to the prescribed measurements. Here, the prescribed measurements are two of the Buddha’s spans in length and one and a half of the Buddha’s spans in width. If it exceeds these measurements, he commits a pācittiya offense, and the excess must be cut off.

The Blessed One established this precept for the bhikkhus in this way. At that time, Venerable Kāludāyin had a large body, but his nisīdana was small and insufficient for him to sit upon. Knowing that the Blessed One would pass along that road, the Venerable stood beside the road and pulled at the nisīdana with his hands, wishing to make it longer and wider. The Blessed One saw Kāludāyin pulling at the nisīdana with his hands. Though he knew the reason, the Buddha deliberately asked:

“Why are you pulling at the nisīdana in this way?”

The Venerable replied:

“I wish to make it longer and wider; therefore, I am pulling it in this way.”

At that time, on account of this matter, the Blessed One expounded the Dharma to the bhikkhus in accordance with what was fitting, praising the ascetic practices, fewness of desires and contentment, and the bliss of renunciation. He then told the bhikkhus:

“From now on, I permit the bhikkhus to make the niṣīdana longer and wider by an additional half-span on each side.”

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

If a bhikkhu makes a niṣīdana, he must make it according to the prescribed dimensions. Here, the prescribed dimensions are two spans in length and one and a half spans of the Buddha’s hand in width;^[457] an additional half-span is to be added on one side as a border. If it exceeds these dimensions, it is a pācittiya offense and the excess must be cut off.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Niṣīdana:^[458] a cloth spread out for sitting. If a bhikkhu makes a niṣīdana whose length exceeds the prescribed dimension but whose width does not; or whose width exceeds the prescribed dimension but whose length does not; or whose width and length both exceed the prescribed dimensions, and he makes it himself and completes it, it is a pācittiya offense. If it is not completed, he commits a duṣkṛta offense. If he instructs another person to make it and it is completed, it is a pācittiya offense; if it is not completed, it is a duṣkṛta offense. If he makes it for another person, whether it is completed or not, he commits a duṣkṛta offense.

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

There is no offense if it is made according to the prescribed dimensions or smaller; if one receives an already completed article from another person and cuts it down to the prescribed dimensions; or if one folds and sews it into two layers.

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, one whose mind is deranged, one afflicted by pain, or one under duress.

LXXXVIII. ROBE FOR COVERING SORES ^[459]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta Grove, in the country of Śrāvastī. At that time, some bhikkhus suffered from boils and sores. Various kinds of sores arose, discharging blood and pus that soiled their bodies, robes, and bedding. The bhikkhus went and reported this to the Buddha. The Buddha said:

“From now on, I permit the bhikkhus to keep a robe for covering sores.^[460]”

The bhikkhus made robes for covering sores from coarse cloth, so many fibers adhered to the sores and caused pain when removed. The bhikkhus reported this to the Buddha. The Buddha said:

“From now on, I permit the bhikkhus to use costly, soft, and fine cloth to make robes for covering sores, and then to put the nivāsana over them.^[461] If, upon arriving at the house of a layperson, one is invited to sit, one should say, ‘I have a sore.’ If the host says, ‘Venerable sir, please sit,’ one should lift the nivāsana, use this robe to cover the sore, and then sit down.”

At that time, the group of six bhikkhus heard that the Blessed One had permitted the making of robes for covering sores, so they made many such robes, both long and wide. When the other bhikkhus saw them, they asked:

“The Blessed One has established a precept permitting only three robes to be kept, and no more. Whose robes are these?”

The group of six bhikkhus replied:

“They are our robes for covering sores!”

Upon hearing this, the bhikkhus reproached the group of six bhikkhus: “Why have you made so many robes for covering sores, both long and wide?”

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 immediately 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 śramaṇa, not pure conduct, not conduct in accordance with the Way. You have done what ought not to be done. Why have you made so many robes for covering sores, both long and wide?”

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

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

The precept should be stated as follows:

If a bhikkhu makes a robe for covering sores, he must make it according to the prescribed dimensions. Here, the prescribed dimensions, after cutting, are four spans in length and two spans of the Buddha’s hand in width. If it exceeds these dimensions, it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Robe for covering sores: a robe used to cover the body when one has various kinds of sores.

If the length [695a1] conforms to the prescribed dimension but the width does not; or the length does not conform to the prescribed dimension but the width does; or neither the length nor the width conforms to the prescribed dimensions, and one makes it oneself and completes it, it is a pācittiya offense; if it is not completed, it is a duṣkṛta offense. If one instructs another person to make it and it is completed, one commits a pācittiya offense; if it is not completed, a duṣkṛta offense. If one makes it for another person, whether it is completed or not, one commits a duṣkṛta offense.

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

There is no offense if it is made according to the prescribed dimensions or smaller; if one receives it from another person and cuts and sews it according to the prescribed dimensions; or if one folds and sews it into two layers. In all such cases, there is no offense.

LXXXIX. RAIN-BATHING ROBE ^[462]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta Grove, in the country of Śrāvastī. At that time, Mother Viśākhā ^[463] heard that the Tathāgata had permitted the bhikkhus to make rain-bathing robes.^[464] She therefore made a great number of rain-bathing robes and sent someone to bring them to the monastery as an offering to the bhikkhus. After receiving them, the bhikkhus immediately divided them among themselves.

The Buddha said:

“These robes should not be distributed in this manner. From now on, when rain-bathing robes are received, they should be given according to seniority, beginning with the elders. If there are not enough, a record should be kept. When more are received on a subsequent occasion, they should be given according to that order until everyone has received one.”

Later, when valuable robes were received, they were distributed according to that order. The Buddha said:

“They should not be distributed in this manner. The elder’s robe should be exchanged for the valuable robe. The robe previously received by the elder should then be passed to the next person in order of seniority. If there are still not enough for everyone, distributable robe-material belonging to the Sangha should be used so that all receive one.”

At that time, the group of six bhikkhus heard that the Tathāgata had established a precept permitting the bhikkhus to make rain-bathing robes, so they themselves made many rain-bathing robes, both long and wide. When the other bhikkhus saw them, they asked, “The Tathāgata has established a precept permitting a bhikkhu to keep only three robes, and no more. Whose robes are these?”

The group of six bhikkhus replied:

“They are our rain-bathing robes.”

Upon hearing this, those bhikkhus who had few desires, were content, practiced the ascetic practices, delighted in training in the precepts, and possessed a sense of shame reproached the group of six bhikkhus: “Why have you made so many rain-bathing robes, both long and wide?”

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 immediately assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus:

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

The precept should be stated as follows:

If a bhikkhu makes a rain-bathing robe, he must make it according to the prescribed dimensions. Here, the prescribed dimensions, after cutting, are six spans in length and two and a half spans of the Buddha’s hand in width. If it exceeds these dimensions, it is a pācittiya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Rain-bathing robe: a robe worn by bhikkhus when bathing in the rain.

If a bhikkhu makes a rains-bathing cloth whose length is not of the prescribed measure while its width is of the prescribed measure, or whose width is not of the prescribed measure while its length is of the prescribed measure, or whose length and width are both not of the prescribed measure, and he makes it with his own hands and completes it, he commits a pacittiya offense; if it is not completed, he commits a dukkata offense. If he has another make it and it is completed, he commits a pacittiya offense; if it is not completed, he commits a dukkata offense. If he makes it for another, whether it is completed or not, he commits a dukkata offense.

For a bhikkhuni, it is a dukkata offense. For a siksamana, a novice monk, or a novice nun, it is a dukkata offense. This is called an offense.

There is no offense if it is made according to the prescribed measure or smaller; if it is received from another and cut and sewn in accordance with the Dharma; or if it is folded over and sewn into two layers. 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 deranged, afflicted by pain, or under coercion.

XC. THE MEASURE OF THE TATHAGATA'S ROBE^[465]

A. ORIGIN

At one time, the Buddha was staying in the Nigrodha Grove in Kapilavastu.^[466] At that time, the Venerable Nanda was only four fingerbreadths shorter than the Buddha. When bhikkhus saw Nanda approaching from afar, they mistakenly thought that the Buddha was coming and immediately rose to welcome him. Only when he arrived did they realize that it was Nanda.^[467] The bhikkhus were ashamed, and Nanda was also ashamed.

The bhikkhus reported this matter in full to the Buddha. The Buddha told the bhikkhus:

“From now on, it is prescribed that the bhikkhu Nanda wear a black robe ^[468].”

At that time, the group of six bhikkhus made robes equal to or larger than the measure of the Buddha's robe.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and had a sense of shame reproached the group of six bhikkhus: “Why do you make robes equal to the Buddha's robe or exceeding its measure?”

The bhikkhus 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 reproached the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the way of a samana, not pure conduct, not conduct in harmony with the Dharma. You have done what ought not to be done. Group of six bhikkhus, why do you make robes equal to or larger than the measure of the Tathagata's robe?”

After reproaching the group of six bhikkhus in countless ways, the Buddha told the bhikkhus:

“These foolish men sow the seeds of many outflows 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 continuance of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu makes a robe equal to the measure of the Tathagata's robe or exceeding that measure, he commits a pacittiya offense. Here, the measure of the Tathagata's robe is ten spans in length and six Buddha-spans in width. This is called the measure of the Tathagata's robe.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: the meaning is as explained above.

Robe: there are ten kinds, as explained above.

If a bhikkhu makes a robe equal to the measure of the Tathagata's robe, and its length is not of the prescribed measure while its width is of the prescribed measure, or its width is not of the prescribed measure while its length is of the prescribed measure, or both its length and width are not of the prescribed measure, and he makes it himself and completes it, he commits a pacittiya offense; if it is not completed, he commits a dukkata offense. If he has another make it and it is completed, he commits a pacittiya offense; if it is not completed, he commits a dukkata offense. If he makes it for another, whether it is completed or not, he commits a dukkata offense.

For a bhikkhuni, it is a dukkata offense. For a siksamana, a novice monk, or a novice nun, it is a dukkata offense. This is called an offense.

There is no offense if one receives from another an article already sewn and then cuts and sews it in accordance with the Dharma; or if, without cutting any part away, one folds it over and sews it into two layers. 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 deranged, afflicted by pain, or under coercion.

CHAPTER VI

PATIDESANIYA^[1]

I. ACCEPTING FOOD FROM AN UNRELATED BHIKKHUNI IN A LAY HOUSEHOLD^[2]

A. ORIGIN

[695c17] At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, grain and rice were scarce, the people were suffering from famine, countless people died, and almsfood was difficult to obtain.

At that time, when it was time to go for alms, the bhikkhuni Utpalavarna ^[3] put on her robe, took her bowl, and entered the city of Sravasti to seek almsfood. On the first day, she obtained food and brought it to a bhikkhu. On the second and third days, Utpalavarna likewise brought the food she obtained to a bhikkhu.

After some time, the bhikkhuni Utpalavarna put on her robe, took her bowl, and entered the city of Sravasti to seek almsfood. At that time, a wealthy householder was traveling by carriage with his retinue to pay an audience to King Prasenajit. The retinue drove away those clearing the road so that the householder's procession could pass. The bhikkhuni Utpalavarna moved to the roadside, where her foot sank into the mud and she fell face down upon the ground. Seeing this, the householder was moved with compassion. He stopped his carriage and ordered an attendant to get down, help Utpalavarna to her feet, and lead her out of the mud. The householder asked:

“Auntie, what illness caused you to fall like that?”

Utpalavarna replied:

“I have no illness at all. It happened only because I was hungry.”

The householder asked:

“Why are you hungry? Is almsfood difficult to obtain?”

Utpalavarna replied:

“Almsfood is easy to obtain. But on the first day, I gave what I had received to a bhikkhu. On the second and third days, I also gave the food I had received to a bhikkhu. That is why I am hungry.”

[696a1] The householder reproached them, saying:

“The Sakyaputta samanas accept offerings without knowing contentment or satisfaction and without any sense of shame. Outwardly, they proclaim, ‘We know the true Dharma.’ What true Dharma is there in conduct such as this? They accept a bhikkhuni's food without showing the least consideration. Though the giver may never tire of giving, the recipient ought to know contentment!”

The householder then escorted this bhikkhuni to his home. He had her bathed and her robes washed. He ordered someone to cook porridge for her to eat and provided her with the necessities. He then said, “From now on, come to my house for your meals. You need not go anywhere else. If you receive anything additional elsewhere, you may give it to whomever you please.”

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and had a sense of shame reproached those bhikkhus, saying: “Why do you accept food from a bhikkhuni?”

The bhikkhus went to the Blessed One, bowed at his 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 reproached those bhikkhus:

“What you have done is wrong. It is not proper conduct, not the way of a samana, not pure conduct, not conduct in harmony with the Dharma. You have done what ought not to be done. Why did you accept food from the bhikkhuni Utpalavarna without observing moderation?”

After reproaching those bhikkhus in countless ways, the Buddha told the bhikkhus:

The precept should be stated as follows:

If any bhikkhu enters a village and personally accepts food from a bhikkhuni and eats it, that bhikkhu must acknowledge the offense before another bhikkhu, saying:^[4] ‘Venerable sir, I have committed a blameworthy offense and done what ought not to be done. I now acknowledge and repent of it before the Venerable.’ This is an offense requiring acknowledgment.

The Blessed One established this precept for the bhikkhus in this way. At that time, the bhikkhus were doubtful and did not dare accept food from related bhikkhunis. The Buddha taught:

“From now on, bhikkhus are permitted to accept food from related bhikkhunis.”

The sick bhikkhus again had doubts and did not dare accept food from bhikkhunis who were not relatives. The Buddha said:

“From now on, sick bhikkhus are permitted to accept food from bhikkhunis who are not relatives.”

At that time, the bhikkhus again had doubts. When bhikkhunis who were not relatives placed food on the ground, they did not dare accept it; or when they had someone hand it to them, they still did not dare accept it. The Buddha said:

“From now on, the bhikkhus are permitted to accept food in this manner.”

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

If any bhikkhu, having entered a village,^[5] while not ill,^[6] personally receives food from a bhikkhuni who is not a relative and eats it, that bhikkhu must disclose it before another bhikkhu,^[7] saying: “Venerable Sir,^[8] I have committed a reprehensible offense and done what ought not to have been done. I now disclose it before the Venerable Sir and repent.” This is a pāṭidesanīya offense.^[9]

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

Relative and non-relative: as explained above.

Illness: likewise as explained above.

Food: there are two kinds, as explained above.

If that bhikkhu enters a village, approaches a bhikkhuni who is not a relative, and, while not ill, personally receives food and eats it, with each mouthful he commits one pāṭidesanīya offense.

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

There is no offense if he receives food from a bhikkhuni who is a relative; if he is ill; if she places it on the ground and gives it to him; if she has someone hand it to him; if she gives it within a Saṅghārāma; if she gives it outside the village; or if she gives it within a bhikkhuni monastery. If it is given in any such manner and he accepts and eats it, 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.

II. RECEIVING FOOD AT A BHIKKHUNI’S DIRECTION^[10]

A. ORIGIN

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in the Jeta Grove at Śrāvastī. At that time, a large number of bhikkhus and the group of six bhikkhus were seated together eating in the home of a layperson.^[11] The group of six bhikkhunis solicited rice and soup for the group of six bhikkhus, saying: “Bring soup to this venerable one! Bring rice to that venerable one!” They passed over the other venerable ones seated between them and brought food only to those six bhikkhus.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and had a sense of shame criticized the group of six bhikkhus: “Why do you eat food solicited by the group of six bhikkhunis?”

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 Bhikkhu Sangha and rebuked the group of six bhikkhus:

“What you have done is wrong. It is not proper conduct, not the practice of śramaṇas, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why did you eat food solicited by bhikkhunis while the other bhikkhus received none?”

Having rebuked the group of six bhikkhus in innumerable ways, the Buddha told the bhikkhus:

“These foolish men are a breeding ground for the many kinds of outflows and 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 lasting preservation of the true Dharma.”

The precept should be stated as follows:

If any bhikkhu is eating in the home of a layperson and a bhikkhuni there gives directions, saying: “Bring soup to this venerable one; offer rice to that venerable one,” the bhikkhu should say to that bhikkhuni: “Sister, stop! Remain quiet until the bhikkhus have finished eating!” If not one bhikkhu says to that bhikkhuni, “Sister, stop! Remain quiet until the bhikkhus have finished eating,” the bhikkhu must disclose it before another bhikkhu, saying: “Venerable Sir, I have committed a reprehensible offense and done what ought not to have been done. I now disclose it before the Venerable Sir and repent.” This is called a pāṭidesanīya offense.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as explained above.

In a home: a place where men and women reside.

Food: as explained above.

If that bhikkhu receives food in the home of a layperson, and a bhikkhuni there gives directions, saying, “Bring soup to this venerable one! Bring rice to that venerable one!” that bhikkhu should say: “Sister, stop! Remain quiet until the bhikkhus have finished eating.” If not one bhikkhu says, “Sister, stop! Remain quiet until the bhikkhus have finished eating,” with each mouthful he commits one pāṭidesanīya offense.

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

There is no offense if someone says, “Sister, stop! Remain quiet until the bhikkhus have finished eating”; if the bhikkhuni herself is the donor; if the donor has arranged the meal and entrusted the bhikkhuni with overseeing it; or if she harbors no partiality toward the bhikkhus. In 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.

III. RECEIVING FOOD FROM A FAMILY IN TRAINING^[12]

A. ORIGIN

1. DISCIPLES WHO HAVE SEEN THE TRUTH

At one time, the Buddha was staying on Mount Gṛdhrakūṭa near the city of Rājagṛha. At that time, there was a householder’s family in which both husband and wife possessed faith and were disciples of the Buddha. It is the customary practice of disciples of the Buddhas who have seen the truth^[13] to withhold nothing from the bhikkhus, not even the flesh of their own bodies.

Whenever bhikkhus came to their home, they always made offerings of food and other requisites. They continued making offerings in this manner until they became impoverished and lacked both food and clothing. Their neighbors all said: “That family was formerly very wealthy and possessed abundant property.

Since they began making offerings to the śramaṇas, the sons of the Śākya, their wealth has been exhausted and they have become so destitute. Thus, honoring them and making offerings brings only poverty!”

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhūta austerities, delighted in training in the precepts, and had a sense of shame criticized the bhikkhus: “Why do you continually go to that householder’s home to receive food and offerings without knowing contentment, causing the family’s wealth to be exhausted in this way?”

The bhikkhus went to [697a1] 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 Bhikkhu Sangha and rebuked the bhikkhus:

“What you have done is wrong. It is not proper conduct, not the practice of śramaṇas, not pure conduct, not conduct in accordance with the Dharma, and ought not to have been done. Why did you continually go to that householder’s home to receive offerings of food, causing the family to become so impoverished?”

2. SAṄGHA ACT FOR A FAMILY IN TRAINING

Having rebuked the bhikkhus in innumerable ways, the Buddha told the bhikkhus:

“From now on, I permit the Sangha to perform the formal act designating that household as a family in training, by means of a motion and one proclamation. The formal act should be performed as follows: Within the assembly, a competent bhikkhu capable of performing the formal act should be appointed, and he should make the motion as above, saying:

“Venerable Sangha, please listen. In this city of Rājagṛha there is a householder’s family in which both husband and wife have attained pure faith and become disciples of the Buddha. Their family wealth has been exhausted. If the time is appropriate for the Sangha, and the Sangha approves, the Sangha now performs the formal act designating them as a family in training. The bhikkhus may not go to that family to receive and eat food. This is the motion.”

“Venerable Sangha, please listen. In this city of La-duyệt there is a lay household in which both husband and wife have attained pure faith and become disciples of the Buddha. Their family wealth has been exhausted. The Sangha now confers upon them the formal act concerning a family in training; the bhikkhus must not go to that house to receive and eat food. Those elders who consent to the Sangha’s conferring upon that lay household the formal act concerning a family in training should remain silent. Whoever does not consent should speak.

“The Sangha has consented to confer upon that lay household the formal act concerning a family in training. Since the Sangha consents, it remains silent. Thus is this matter recorded.”

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

The precept should be recited as follows:

If any bhikkhu, knowing that a household is a family in training upon whom the Sangha has conferred the formal act concerning a family in training, goes to that house, receives food, and eats it, he must disclose the offense before another bhikkhu, saying: ‘Venerable sir, I have committed a blameworthy offense. I now disclose and repent of it before the venerable one.’ This is a pāṭidesanīya rule.

The Blessed One established this precept for the bhikkhus in this way. At that time, a bhikkhu who had previously accepted an invitation from the household became doubtful and did not dare to go there. The Buddha said:

“If there was a prior invitation, he is permitted to go.”

At that time, a sick bhikkhu did not dare to accept food from the family in training. The Buddha said:

“From now on, sick bhikkhus are permitted to accept and eat food from a family in training.”

At that time, the bhikkhus saw donors place food upon the ground before giving it, but, being doubtful, did not dare to accept it. Or the donors had someone else bring it to them, yet they still did not dare to accept it. The Buddha said:

“They are permitted to accept it.”

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

If any bhikkhu, regarding a family upon whom the formal act concerning a family in training has previously been performed, without a prior invitation and while not ill, personally receives food and eats it, that bhikkhu must disclose the offense before another bhikkhu, saying: ‘I have committed a blameworthy offense and done what ought not to be done. I now disclose and repent of it before the venerable one.’ This is a pāṭidesanīya rule.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Family in training:^[14] one upon whom the Sangha has conferred the motion-and-one-announcement formal act.

Lay household: as explained above.

Illness: also as explained above.

If any bhikkhu, regarding such a family upon whom the Sangha has previously conferred this formal act, without having been invited beforehand and while not ill, accepts and eats food within the house of such a family in training, he commits a pāṭidesanīya offense with each mouthful.

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

There is no offense if there was a prior invitation; if one is ill; if the food is placed upon the ground and given; if it is received from another person; or if, after making offerings, the family in training still has abundant wealth. In all such cases, there is no offense.

3. REVOKING THE FORMAL ACT CONCERNING A FAMILY IN TRAINING

When the wealth of that family in training again became abundant, they came before the Sangha and requested that the formal act concerning a family in training be revoked. The bhikkhus reported this to the Buddha. The Buddha said:

“If the wealth of a family in training again becomes abundant and they come before the Sangha to request the revocation of the formal act concerning a family in training, the Sangha should perform a motion-and-one-announcement formal act to revoke it for them. Within the assembly, a person capable of performing the formal act should be appointed. As above, he should make the motion as follows:

“‘Venerable Sangha, please listen. In this city of La-duyệt there is a lay household in which both husband and wife have attained pure faith and become disciples of the Buddha. Because they delighted in making offerings, their wealth became exhausted. The Sangha previously conferred upon them the formal act concerning a family in training. Now their wealth has again become abundant, and they have come before the Sangha to request the revocation of the formal act concerning a family in training. If the time is appropriate for the Sangha, the Sangha consents now to revoke the formal act concerning a family in training. This is the motion.

“‘Venerable Sangha, please listen. In this city of La-duyệt there is a lay household in which both husband and wife have attained pure faith and become disciples of the Buddha. Because they delighted in making offerings, their wealth became exhausted. The Sangha previously conferred upon them the formal act concerning a family in training. Now their wealth has again become abundant, and they have come before the Sangha to request the revocation of the formal act concerning a family in training. Those elders who consent to the Sangha’s revoking for that lay household the formal act concerning a family in training should remain silent. Whoever does not consent should speak.

“‘The Sangha has consented to revoke for that lay household the formal act concerning a family in training. Since the Sangha consents, it remains silent. Thus is this matter recorded.’”

At that time, the bhikkhus all became doubtful and did not dare to accept food from the lay household for whom the formal act concerning a family in training had been revoked. They reported this to the Buddha. The Buddha said:

“From now on, the bhikkhus are permitted to accept food from that household. In accepting it thus, there is no offense.”

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

IV. ACCEPTING FOOD OUTSIDE AN ARAṆYA RESIDENCE^[15]

A. ORIGIN

At one time, the Buddha was staying in the Nigrodha Grove at Ca-duy-la-vệ, in the land of the Śākyas. The women of the city of Xá-di^[16] and the women of Câu-lê^[17] together brought food to the monastery as an offering.

At that time, a band of robbers^[18] learned of this and blocked the road to harass them.^[19] When the bhikkhus heard of it, they went and reported it to the Blessed One. The Blessed One said:

“From now on, the bhikkhus should tell the women: ‘Do not go out. There are terrifying robbers on the road.’ If they have already left the city, they should tell them: ‘Do not come to the monastery, for there are terrifying robbers along the road.’ From now on, for the bhikkhus I establish this precept, comprising ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be recited as follows:

If any bhikkhu dwells in an araṇya residence that is suspicious and dangerous, and does not accept food outside the monastery but accepts and eats food only within the monastery,^[20] he must disclose the offense before another bhikkhu, saying: ‘Venerable sir, I have committed a blameworthy offense. I now disclose and repent of it before the venerable one.’ This is a pāṭidesanīya rule.

The Blessed One established this precept for the bhikkhus in this way. At that time, donors who knew beforehand that there was danger nevertheless deliberately brought food there. The bhikkhus became doubtful and did not dare to accept and eat it. The Buddha said:

“From now on, the bhikkhus are permitted to accept such food.”

At that time, sick bhikkhus also became doubtful and did not dare to accept such food. The Buddha said:

“From now on, sick bhikkhus are permitted to accept such food.”

At that time, some donors made offerings by placing the food upon the ground or having another person hand it over. The bhikkhus became doubtful and did not dare to accept it. The Buddha said:

“From now on, the bhikkhus are permitted to accept such food.”

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

If any bhikkhu dwells in a remote and secluded araṇya residence that is suspicious and dangerous, and the bhikkhu dwelling in such an araṇya residence has not previously informed the donors,^[21] and does not accept food outside the monastery but instead, while not ill, personally receives and eats food within the monastery, that bhikkhu must go before another bhikkhu and disclose the offense, saying: ‘Venerable sir, I have committed a blameworthy offense. I now disclose and repent of it before the venerable one.’ This is a pāṭidesanīya rule.

B. CHARACTERISTICS OF THE PRECEPT

Bhikkhu: as defined above.

Araṇya place: a place five hundred bow-lengths from a village. The bow-length is a unit of measurement in the land of Giá-ma-la.

Suspicious and dangerous: a place suspected of having terrifying thieves and robbers.

Illness: as explained above.

If an arañña-dwelling bhikkhu in such a remote place, without first informing the donor, accepts food inside the Sangharama rather than outside it and, though not ill, receives the food with his own hand and eats it, he commits a patidesaniya offense with every mouthful.

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

There is no offense if the donor was informed beforehand; if he is ill; if it is placed on the ground and given to him; if he has someone else give it to him; if, when he comes to receive instruction or listen to the Dharma, a bhikkhu gives him some of his own food; 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 rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

CHAPTER VII

SEKHIYA ^[1]

Rule 1^[2]

[698a9] At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus wore their waistcloths,^[3] sometimes low and sometimes high,^[4] or fashioned them like an elephant's trunk, like a tala leaf, or sometimes folded them into narrow pleats. When the householders saw this, they criticized them: “These Sakyan ascetics have no sense of shame.

Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in this? Why do they wear their waistcloths sometimes low, sometimes high, sometimes fashioned like an elephant's trunk, sometimes like a tala leaf, and sometimes folded into narrow pleats, just like kings, wealthy householders, chief ministers, and householders, or like theatrical performers who put on costumes to entertain people during festival days?”

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessed of a sense of shame. They reproached the group of six bhikkhus: “Why do you wear your waistcloths sometimes low and sometimes high, sometimes fashioned like an elephant's trunk, sometimes like a tala leaf, and sometimes folded into narrow pleats?”

The bhikkhus went to the Blessed One, paid homage 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 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 do you wear your waistcloths sometimes low and sometimes high, sometimes fashioned like an elephant's trunk, sometimes like a tala leaf, and sometimes folded into narrow pleats?”

Having rebuked the group of six bhikkhus by innumerable means, the Buddha told the bhikkhus:

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

The precept should be recited as follows:

“I shall wear the waistcloth evenly and properly,”^[5] a sekhiya rule.^[6]

Bhikkhu: the meaning is as explained above.

Here, wearing it improperly means wearing it sometimes low and sometimes high, fashioning it like an elephant's trunk or like a tala leaf, or folding it into narrow pleats.

– Wearing it low: fastening the waistband below the navel; wearing it high: above the knees.

– Like an elephant's trunk: allowing one corner to hang down in front.

– Like a tala leaf: allowing two corners to hang down in front.

– Folding it into narrow pleats: folding it narrowly and wrapping it in wrinkles around the waist.

If a bhikkhu wears his waistcloth high or low, fashions it like an elephant's trunk or like a tala leaf, or folds it into narrow pleats, and does so intentionally, he commits a dukkata that must be confessed.^[7] Because he acts intentionally, he commits a dukkata of improper deportment.^[8] If he does not act intentionally, he commits only a dukkata.

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

There is no offense if an illness requires it—for example, if there is a sore at the navel and he must therefore wear it low, or if there is a sore on the lower leg and he must therefore wear it high—or if he is within the Sangharama, outside a village, working, or traveling.

Those who do not offend are: 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.

Rule 2^[9]

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus wrapped themselves in their robes,^[10] sometimes high and sometimes low, or fashioned them like an elephant's trunk, like a tala leaf, or folded them into narrow pleats. When the householders saw this, they criticized them: “These Sakyan ascetics have no sense of shame. Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in this? Why do they wrap their robes sometimes low, sometimes high, sometimes fashioned like an elephant's trunk, sometimes like a tala leaf, and sometimes folded into narrow pleats, just like kings, wealthy householders, chief ministers, and householders?”

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutanga austerities, delighting in training, and possessed of a sense of shame. They reproached the group of six bhikkhus: “Why do you wrap yourselves in the three robes sometimes high and sometimes low, fashioning them like an elephant's trunk or like a tala leaf, or sometimes folding them into narrow pleats?”

“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 do you wrap your robes sometimes high and sometimes low, fashioning them like an elephant's trunk or like a tala leaf, or sometimes folding them into narrow pleats?”

Having rebuked the group of six bhikkhus by innumerable means, the Buddha told the bhikkhus:

The precept should be recited as follows:

“I shall wrap myself evenly and properly in the three robes,”^[11] a sekhiya rule.

Bhikkhu: the meaning is as explained above.

Here, wrapping oneself improperly means wrapping the robe sometimes high and sometimes low, fashioning it like an elephant's trunk or like a tala leaf, or sometimes folding it into narrow pleats.

Wrapping it low: allowing it to hang below the elbows, leaving the side exposed.

Wrapping it high: wrapping it above the lower legs.

Fashioning it like an elephant's trunk: allowing one corner to hang down.

Like a tala leaf: allowing two corners to hang down in front while lifting it high in the back.

Folding it into narrow pleats: folding it narrowly to form a border of the robe.

If a bhikkhu intentionally wraps his robe high or low, fashions it like an elephant's trunk or like a tala leaf, or sometimes folds it into narrow pleats, he commits a dukkata that must be confessed. Because he acts intentionally, he commits a dukkata of improper deportment. If he does not act intentionally, he commits only a dukkata.

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

There is no offense if an illness requires it—for example, if there is a sore on the shoulder or arm and he must therefore wear the robe low, or if there is a sore on the lower leg and he must therefore wear it high—or if he is within the Sangharama, outside a village, traveling, or engaged in labor.

Those who do not offend are: 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.

Rule 3^[12]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus entered laypeople’s houses with their three robes turned up.^[13] When the householders saw them, they criticized them, saying: “These Sakyan monastics have no sense of shame or moral dread. Outwardly they claim, ‘I know the true Dharma.’ Yet what true Dharma is there in this? Why do they enter laypeople’s houses with their robes turned up, like kings, great ministers, elders, and householders?”

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. They rebuked the group of six bhikkhus: “Why do you enter laypeople’s houses with your robes turned up?”

The bhikkhus went to the Blessed One, paid homage 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 deportment, not the conduct of a monastic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you enter laypeople’s houses with your robes turned up?”

Having rebuked the group of six bhikkhus in countless ways, the Buddha told the bhikkhus:

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

The precept should be stated as follows:

One should not enter a layperson’s house with one’s robe turned up. This is a rule of training, sikkha-karaniya.^[14]

Bhikkhu: the meaning is as explained above.

Layperson’s house: this refers to a village or settlement.

Robe turned up: this means turning up both the left and right sides of the robe over the shoulders. If a bhikkhu intentionally turns up the left and right sides of his robe over his shoulders and enters a layperson’s house, because he does so deliberately, he commits a duskrta offense that must be confessed. Because he acts deliberately, he commits a duskrta offense of improper deportment. If he does so unintentionally, he commits only a duskrta offense.

For a bhikkhuni, it is a duskrta offense. For a siksamana, sramanera, or sramaneri, it is a duskrta offense. This is called an offense.

There is no offense if one is ill in such a way, if one has a sore on one’s side, if one is within the sangharama, outside the village or settlement, on a journey, or engaged in work.

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

Rule 4

One should not sit in a layperson’s house with one’s robe turned up. This is a rule of training, sikkha-karaniya. (As above.)^[15]

Rule 5

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus wrapped their robes around their necks and entered laypeople’s houses. When the householders saw them, they criticized them, saying: “These Sakyan monastics have no sense of shame. They wrap their robes around their necks and enter laypeople’s houses like kings, great ministers, elders, and householders.”

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. They criticized the group of six bhikkhus: “Why do you enter laypeople’s houses with your robes wrapped around your necks?”

Having rebuked the group of six bhikkhus in countless ways, the Buddha told the bhikkhus:

The precept should be stated as follows:

One should not enter a layperson’s house with one’s robe wrapped around one’s neck. This is a rule of training, sikkha-karaniya.

Bhikkhu: the meaning is as explained above.

Wrapped around the neck: this means taking the two corners of the robe and wrapping them over the left shoulder.

If one intentionally wraps one’s robe around one’s neck and enters a layperson’s house, one commits a duskrta offense that must be confessed. Because one acts deliberately, one commits a duskrta offense of improper deportment. If one does so unintentionally, one commits only a duskrta offense.

For a bhikkhuni, it is a duskrta offense. For a siksamana, sramanera, or sramaneri, it is a duskrta offense. This is called an offense.

There is no offense if one is ill in such a way, has a sore on one’s shoulder, is within the sangharama or outside the village, is engaged in work, or is traveling.

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

Rule 6

One should not sit in a layperson’s house with one’s robe wrapped around one’s neck. This is a rule of training, sikkha-karaniya. (As above.)

Rule 7^[16]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus covered their heads with their robes and entered laypeople’s houses. When the householders saw them, they criticized them, saying: “These Sakyan monastics have no sense of shame. Outwardly they claim, ‘I know the true Dharma.’ Yet what true Dharma is there in this? Why do they cover their heads with their robes and walk about like thieves?”

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 group of six bhikkhus: “Why do you enter laypeople’s houses with your heads covered by your robes?”

The bhikkhus went to the Blessed One, paid homage at his 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:

Having rebuked the group of six bhikkhus in countless ways, the Buddha told the bhikkhus:

The precept should be stated as follows:

One should not enter a layperson’s house with one’s head covered. This is a rule of training, sikkha-karaniya.^[17]

Bhikkhu: the meaning is as explained above.

Layperson’s house: this means a village or settlement.

Covering the head: this means entering a layperson’s house with one’s head covered by leaves, [699a1] a piece of torn material, or a robe.

If one does so intentionally, one commits a duskrta offense that must be confessed. Because one acts deliberately, one commits a duskrta offense of improper deportment. If one does so unintentionally, one commits only a duskrta offense.

For a bhikkhuni, it is a duskrta offense. For a siksamana, sramanera, or sramaneri, it is a duskrta offense. This is called an offense.

There is no offense if one is ill in such a way, suffers from cold on the head, has a sore on the head, or must cover one’s head and flee because of a threat to one’s life or a threat to one’s celibate conduct.

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

Rule 8

One should not sit in a layperson’s house with one’s head covered. This is a rule of training, sikkha-karaniya. (As above.)^[18]

Notes:

^[438] Mahisasaka Vinaya 9: Payattika 83; Mahasanghika Vinaya 20; Sarvastivada Vinaya 17; Mulasarvastivada Vinaya 42: 80. Pali, Vin.iv. 164, Pac. 85.

^[439] Chupu 樗蒱. Mahisasaka Vinaya, ibid.: discussing worldly affairs with laypeople. Pali: sabhāyaṃ nisīditvā anekavihitaṃ tiracchānakathaṃ kathenti, sitting in an assembly hall, they discuss various kinds of animal talk.

^[440] Mahasanghika Vinaya: “an aranyaka bhikkhu.” This rule applies to bhikkhus who dwell in the forest.

^[441] The Five-Part Vinaya: “except when there is a cause.” It explains: a cause means when there is an emergency. The Mahāsāṅghika Vinaya: “except at other times.” It explains: other times means occasions when there is an urgent matter (such as when someone has been bitten by a venomous snake). Pali: aññatra tathārūpā accāyikā karaṇīyā, except when there is some such urgent matter.

^[442] In the text of the precept, the word “village” 村 does not occur.

^[443] The Five-Part Vinaya and the other Vinayas: pācittiya 85. Pali, Pāc. 87.

^[444] Pali, Vin.iv. 168: bhagavā … senāsanacārakaṃ āhiṇḍanto, the Blessed One went about inspecting the bhikkhus’ sleeping places. The Five-Part Vinaya 9 (T22n1421, p.70b15): as a rule, once every five days the Blessed One made a round of inspection among the bhikkhus.

^[445] The Five-Part Vinaya: of the Sugata 修伽陀. The Mahāsāṅghika Vinaya: of the Sugata, and it explains: of the Buddha. The Mūlasarvāstivāda Vinaya: of the Buddha; and it explains: eight finger-widths (zhi 指) of the Buddha equal one cubit (zhou 肘) of an average person. Pali: sugataṅgula, a finger-width of the Sugata (Well-Gone One). A note in the English translation states that sugata here means the accepted “standard” (and does not refer to the Buddha’s finger-width).

^[446] See Ch. iv, pācittiya 14 and n. 86.

^[447] The Five-Part Vinaya: pācittiya 84; the Mahāsāṅghika, Ten Recitations, and Mūlasarvāstivāda Vinayas: 86. Pali, Pāc. 88.

^[448] Tūla cotton 兜羅綿. See the explanation below. Pali: tūla, cotton.

^[449] The Mahāsāṅghika Vinaya 20 (T22n1425, p.392a28): “…after pulling it out, pācittiya.” Pali: ... uddālanakaṃ pācittiyaṃ, (one commits) pācittiya and it must be torn open (the cotton must be pulled out and discarded).

^[450] Kula grass, mañja grass, and sāma grass 鳩羅耶草文若草娑婆草;

^[451] The Five-Part Vinaya: pācittiya 86; the Mahāsāṅghika Vinaya: 83; the Ten Recitations and Mūlasarvāstivāda Vinayas: 84. Pali, Pāc. 86.

^[452] Craftsman 工師. The Five-Part Vinaya: a craftsman in teeth and horn 牙角師, one who works animal teeth and horns. The Ten Recitations Vinaya: a horn worker 治角師, one who works horn. The Mūlasarvāstivāda Vinaya: artisan 工人. Pali: dantakāra, an ivory worker.

^[453] Tooth 牙. The Ten Recitations Vinaya: tusks and teeth 牙齒; it explains: “tusk” refers to elephant ivory, a horse’s canine tooth, and a boar’s tusk; “tooth” refers to the teeth of elephants, horses, and pigs. Pali: danta, explained as: danto nāma hatthidanto vuccati, “tooth” means an elephant’s tooth (ivory).

^[454] The Mahāsāṅghika Vinaya 20: “…after smashing it, pācittiya.” Pali: bhedanakaṃ pācittiyaṃ, pācittiya, and it must be smashed (the ivory container).

^[455] Meditation weight 禪鎮; it is unclear what this is.

^[456] The Vinayas: pācittiya 87; the Ten Recitations Vinaya: 89. Pali, Pāc. 89.

^[457] A Buddha-span 佛搩手. The Five-Part Vinaya: a Sugata-span 修伽陀磔手. The Mūlasarvāstivāda Vinaya: the Buddha’s outstretched hand 佛張手; it explains: one hand-span of the Buddha equals three hand-spans of an average person. Pali: sugatavidatthiyā, an accepted (standard) hand-span (according to the English translation); see n. 447 above.

^[458] Pali: nisīdanaṃ nāma sadasaṃ vuccati, the nisīdana is said to be that which has a border. The Mūlasarvāstivāda Vinaya: nisīdana 尼師但那 is a spread or mat (phu ju 敷具).

^[459] The Mahāsāṅghika Vinaya: pācittiya 87; the other Vinayas: 88. Pali, Pāc. 90.

^[460] A cloth for covering sores 覆瘡衣. Pali: kaṇḍupaṭicchādi.

^[461] Nirvāṇa-saṅgha 涅槃僧. Pali: nivāsana, an under-robe.

^[462] The Five-Part and Mūlasarvāstivāda Vinayas: pācittiya 89; the Ten Recitations and Mahāsāṅghika Vinayas: 87. Pali, Pāc. 91.

^[463] See n. 434, pācittiya 82. See Ch. iv, nissaggiya 27 and n. 155.

^[464] A bathing cloth for the rains 雨浴衣. See Ch. iv, nissaggiya 27 and n. 163.

^[465] The Mahāsāṅghika Vinaya: pācittiya 89; the other Vinayas: 90. Pali, Pāc. 92.

^[466] See n. 92, Ch. iv, nissaggiya 17.

^[467] The Ten Recitations Vinaya: “The Elder Nanda, the Buddha’s younger half-brother and the son of his maternal aunt, had a bodily form closely resembling the Buddha’s. He possessed thirty marks and was four finger-widths shorter than the Buddha. Moreover, he wore a robe like the Buddha’s, so the bhikkhus mistook him for the Buddha.” The Mahāsāṅghika Vinaya: Sundarananda 孫陀羅難陀, the son of the Buddha’s maternal aunt. It also relates the circumstances in which Arakuṇḍa 阿羅軍荼 wore a robe like the Buddha’s.

^[468] Black robe 黑衣; the Chinese text may be mistaken.

^[1] Namely, pāṭidesanīya 波羅提舍尼. In the text of the precept, it is translated as “requiring acknowledgment” 悔過. The Five-Part Vinaya 10 (T22n1421, p.71c06): the rule requiring acknowledgment 悔過法. The Mahāsāṅghika Vinaya 21 (T22n1425, p.396b16): desanīya 提舍尼. The Ten Recitations Vinaya 19 (T23n1435, p.131a05): the pāṭidesanīya rule 波羅提舍尼法. The Mūlasarvāstivāda Vinaya 49 (T23n1442, p.897a18): the pāṭidesanīya rule 波羅底提舍尼法. Pali, Vin.iv. 175: cattāro pāṭidesanīyā.

^[2] The Mahāsāṅghika Vinaya: desanīya 2.

^[3] Utpalavarṇā 蓮華色. See Ch. iv, nissaggiya 4 and n. 36.

^[4] The original Chinese reads: “declare it to other bhikkhus” 向餘比丘說. The Five-Part Vinaya: “one should acknowledge it before the bhikkhus” 應向諸比丘悔過. The Mahāsāṅghika Vinaya: “one should acknowledge it in the presence of other bhikkhus” 應餘比丘邊悔過. The Ten Recitations Vinaya: “one should declare this offense to other bhikkhus” 應向餘比丘說是罪. The Mūlasarvāstivāda Vinaya: “one should go to the bhikkhus and tell each one separately” 詣諸苾芻所各別告言. Pali: paṭīdesetabbaṃ tena bhikkhunā.

^[5] The Mūlasarvāstivāda Vinaya: “on a road within a village” 於村路中. The Five-Part Vinaya: “on the roads…” The Mahāsāṅghika Vinaya: “in a layperson’s house…” Pali: antaragharaṃ paviṭṭhāya, “after having entered among the houses”; and it explains: “house” (gharam) here also includes carriage roads, alleys, crossroads, and so forth.

^[6] Pali: hatthato, “from the hand” (of a bhikkhunī), instead of having her put it on the ground and then accepting it; it does not mention the condition “except in case of illness.”

^[7] The Five-Part and Mūlasarvāstivāda Vinayas: “before the other bhikkhus.”

^[8] The Mahāsāṅghika Vinaya: “Elders” 長老. The Five-Part Vinaya: “Venerable Ones” 諸大德. Pali: āvuso, a plural form of address. This is because the acknowledgment is made before several bhikkhus, rather than before one as in the pācittiya procedure.

^[9] Namely, the pāṭidesanīya rule 波羅提提舍尼法, translated as “a rule requiring acknowledgment” 悔過法. Pali: pāṭidesanīya dhamma (Skt. pratideśanīya dharma). The Mahāsāṅghika Vinaya (T22n1425, p.396c25): “Pāṭidesanīya: because this offense is disclosed to another person (a bhikkhu) and not concealed.”

^[10] The Mahāsāṅghika Vinaya: desanīya 3.

^[11] The Five-Part and Ten Recitations Vinayas: a donor invited both communities of the Sangha to a meal.

^[12] The Mahāsāṅghika Vinaya: desanīya 4.

^[13] Seeing the truths 見諦: having seen the Four Noble Truths and attained stream-entry. The Five-Part Vinaya: the householder Ghoṣila 瞿師羅 had faith and delight in the Buddha’s Dharma, saw the Dharma, and attained the fruit. The Mahāsāṅghika Vinaya: the minister Vijaya gave alms to excess and exhausted his family fortune. The Sangha performed a formal act declaring the household a trainee’s family. The Ten Recitations Vinaya: the elephant trainer Śūra saw the Four Truths and attained the first path. The Mūlasarvāstivāda Vinaya: the householder Siṃha attained the first fruit.

^[14] A trainee’s family 學家. The Ten Recitations Vinaya: this refers only to a family that has attained the first fruit. Pali: sekkhasammatāni kulāni, families that have been formally recognized as those of trainees; it explains: these are families that increase in faith but decline in wealth.

^[15] The Mahāsāṅghika Vinaya: desanīya 1.

^[16] The women in the city of the Śākyas 舍夷城中諸婦女. “Śākyas” here refers to Śākya women (see the passage below in the Four-Part Vinaya, Part Three, Ch. xiv, T22, p.922c8). The Five-Part and Ten Recitations Vinayas: the Śākya women 諸釋婦女. The Mūlasarvāstivāda Vinaya: Śākya women 釋迦女. Pali: Sākiyāniyo.

^[17] The women of the Koliya clan 俱梨諸女人. Unclear. The Five-Part Vinaya: the slaves 諸奴. Pali: sākiyadāsakā, slaves of the Śākya clan.

^[18] Pali: tena kho pana samayena sākiyadāsakā avaruddhā honti, at that time, the slaves of the Sakka clan had rebelled. The Five-Part Vinaya: the slaves of the Śākya clan waylaid the Śākya women in order to rob them.

^[19] Pali: The bhikkhus knew that bandits were blocking the road, but did not warn the Śākya women not to go.

^[20] Because the bandits were hiding within the grounds of the monastery, the bhikkhus had to go outside its boundaries to receive food.

^[21] Pali: pubbe appaṭisaṃviditaṃ, without having given prior notice (that bandits were within the grounds of the monastery).

^[1] A small annotation in the Chinese edition: “The pronunciation in the language of the Hu people (referring to India) should correctly be śikṣā-karaṇīyā. Wherever it is read or written, this form should be followed. Since it is impossible to revise every single occurrence throughout the text, it has therefore been left as it is.

The Dan edition calls this the Hundred Rules of Training.” — Thức-xoa-ca-la-ni, Sanskrit transcription: śikṣā karaṇīyā, “that which must be learned.” Mūlasarvāstivāda: Numerous Rules of Training 眾多學法. Other schools: Rules of Training 眾學法. Pali: sekhiyā dhammā (sikkhā karaṇīyā).

Sanskrit text: saṃbahulāḥ śaikṣā dharmāḥ (śikṣā karaṇīyā). Cf. Mahīśāsaka Vinaya 10 (T22n1421, p.73c27); Mahāsāṃghika Vinaya 21 (T22n1425, p.399b07); Sarvāstivāda Vinaya 19 (T23n1435, p.133b14); Mūlasarvāstivāda Vinaya 50 (T23n1442, p.901b17).

Pali, Vin. iv. 185.

^[2] Mahāsāṃghika Vinaya, Rule 1; Sarvāstivāda Vinaya, Rule 12.

^[3] See Chapter V, Pācittiya 88 and note 461.

^[4] Pali: puratopi pacchatopi olambentā, wrapping the inner robe so that it hangs down in front and behind.

^[5] Pali, Sikkhā 1: parimaṇḍalaṃ nivāsessāmi, “I shall wrap the inner robe evenly all around.”

^[6] Thức-xoa-ca-la-ni 式叉迦羅尼. Both the Dharmaguptaka Bhikkhu Prātimokṣa (No. 1429) and the Dharmaguptaka Bhikkhunī Prātimokṣa (No. 1430) say, “one should train” 應當學. Pali: sikhkā karaṇīyā.

^[7] Chinese: “One should confess a duṣkṛta” 應懺突吉羅. The Dharmaguptaka Vinaya distinguishes two kinds of duṣkṛta: if committed intentionally, it is a duṣkṛta that must be confessed; if committed unintentionally, it is a duṣkṛta for which one need only reproach oneself mentally. See also note 8 below.

^[8] Mahīśāsaka Vinaya (T22n1421, p.74a13): “If one does not understand, does not ask, and acts in this way, one commits a duṣkṛta. If one understands but, through carelessness, acts in this way, one commits a duṣkṛta. If one understands but, out of contempt for the precept and contempt for others, acts in this way, one commits a pācittiya.” Mahāsāṃghika Vinaya: violation of a rule of training 越學法, without distinguishing whether one understands or does not understand, or whether the act is intentional or unintentional. Pali: anādariyaṃ paṭicca ...āpatti dukkaṭassa. anāpatti asañcicca, “...because of a lack of respect, one commits a dukkaṭa. If unintentional, there is no offense.”

^[9] Mahāsāṃghika Vinaya, Rule 2; Sarvāstivāda Vinaya, Rule 16; Mūlasarvāstivāda Vinaya, Rule 8. Pali, Sikkhā 2.

^[10] Chinese: “putting on the robe” 著衣. Pali: pārupanti, to wrap oneself in the (upper) robe, as distinguished from nivāsenti, to wrap oneself in the inner robe.

^[11] Pali, Sikkhā 2: parimaṇḍalaṃ pārupissāmi, “I shall wrap the (upper) robe evenly all around.” Sarvāstivāda Vinaya (T23n1435, p.134a23): “One should train to wear the robe evenly all around” 周齊被衣應當學.

^[12] Mahīśāsaka Vinaya, Rule 15; Mahāsāṃghika Vinaya, Rule 8; Sarvāstivāda Vinaya, Rule 41; Mūlasarvāstivāda Vinaya, Rule 16.

^[13] Pali, Sikkhā 9: ukkhittakāya antaraghare gacchati, going among laypeople’s houses with the robe hitched up. Commentary, VA 891: ekato vā ubhato vā ukkhittacīvaro hutvā ti attho, meaning that the robe is hitched up on one side or on both sides. Cf. Mahīśāsaka Vinaya (T22n1421, p.74a22): “...or throwing the robe back over the right shoulder... or throwing the robe back over the left shoulder... or throwing the robe back over both shoulders...” Sarvāstivāda Vinaya (T23n1435, p.136b04): “Taking the robe that covers the right shoulder and throwing it entirely over the left shoulder.”

^[14] Cf. Sarvāstivāda Vinaya, Rules 37–38: tả hữu phản sao y 左右反抄衣, throwing the robe back on both sides; Rules 39–40: thiên sao y 偏抄衣, throwing the robe back on one side.

^[15] Pali, Sikkhā 10.

^[16] Mahīśāsaka Vinaya, Rule 43; Mahāsāṃghika Vinaya, Rule 7; Sarvāstivāda Vinaya, Rule 30; Mūlasarvāstivāda Vinaya, Rule 15. Pali, Sikkhā 23.

^[17] Sarvāstivāda Vinaya, Rules 29–30: phú đầu 覆頭, covering the head; Rules 31–32: bộc đầu 襆頭, wrapping the head.

^[18] Pali, Sikkhā 24. The Chinese text ends fascicle 19 here.

🌏Why is this sūtra summarized by Inti AI?

The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.

Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.

←Previous四分律 Next四分律→

🕯️ Light a candle