四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

II. PHYSICAL CONTACT WITH WOMEN

A. ORIGIN

The Buddha was dwelling in the country of Sāvatthī. At that time, Kāḷudāyin heard that the Buddha had established a precept prohibiting the stimulation of the genitals to cause the emission of semen. He therefore took hold of the door bar and stood outside the door, waiting for women, the wives of householders, and young women to arrive.^[17] He would say:

“Miss, you may enter the room and have a look.”

When they entered the room, Kāḷudāyin took hold of their hands, fondled them, and kissed them. Those who enjoyed it laughed happily at what he did. Those who did not enjoy it immediately became angry, reviled him, left the room, and said to the bhikkhus:

“Venerable ones, you should know that this is unwholesome, contrary to the Dharma, improper, and untimely! I had always thought this to be a safe place, free from misfortune, calamity, and fear. Yet now, in this very place, I have encountered calamity and fear. It has always been said that water can extinguish fire, but now fire has arisen within water. Kāḷudāyin led us into the room and then took hold of our hands, pulled us, fondled us, and kissed us. We would not tolerate even our husbands pulling and grasping us in this manner within our chambers; how much less a Śākyan ascetic behaving in this way!”

When the bhikkhus heard this, those among them who had few desires and were content, who practiced the dhūta austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread, reproached Kāḷudāyin, saying:

“The Blessed One has established a precept prohibiting the stimulation of the genitals to cause the emission of semen. Why, then, did you take hold of the door bar and stand before the door, waiting for women or the wives of householders to enter the room and look around, and then fondle and kiss them?”

Having reproached him in this way, one of them went to the Blessed One, bowed at the Buddha’s feet, and sat to one side. He then reported the entire matter in full to the Buddha. Because of this incident, the Blessed One assembled the bhikkhus. Although he already knew, he nevertheless asked:

“Kāḷudāyin! Did you actually do this?”

Kāḷudāyin replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One then reproached Kāḷudāyin:

“What you have done is wrong. It is not in accordance with proper deportment, not the conduct of an ascetic, not pure conduct, not conduct in harmony with the path. You have done what ought not to be done.”

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

“This foolish man is one who plants many seeds of the outflows and is the first to violate this precept. From now on, I establish this precept for the bhikkhus, encompassing the ten purposes, up to and including the long continuance of the true Dharma.”

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

B. TEXT OF THE PRECEPT

If any bhikkhu, with lustful intent, engages in bodily contact with a woman—whether taking hold of her hand, taking hold of her hair, or touching any part of her body—it is a saṅghādisesa offense.

C. EXPLANATION

Bhikkhu: as explained above.

Lustful intent: a mind defiled by sensual desire.^[18]

Woman: as explained above.^[19]

Body: from the hair of the head down to the feet.

Bodily contact:^[20] rubbing and grasping, rubbing all over,^[21] pulling, pushing, rubbing upward, rubbing downward, lifting up, setting down, grasping, squeezing, or pressing firmly.^[22]

Rubbing and grasping: rubbing the front or back of the body.^[23]

Pulling: pulling forward.^[24]

Pushing: pushing against one another.

Rubbing upward: rubbing from below upward.

Rubbing downward: rubbing from above downward.

Lifting up: taking her in one’s arms and lifting her up.

Setting down: taking her in one’s arms while she is standing and setting her down in a seated position.

Grasping: kneading the front, kneading the back, kneading the breasts, or kneading the thighs.

Touching: squeezing the front, squeezing the back, squeezing the breasts, or squeezing the thighs.^[25]

All are saṅghādisesa offenses.

D. CHARACTERISTICS OF THE OFFENSE

If she is a woman and he perceives her as a woman; if the woman touches the bhikkhu’s body and their bodies come into contact, and the bhikkhu, with lustful intent and attachment, experiences pleasure during the contact, it is a saṅghādisesa offense.

If she is a woman and he perceives her as a woman; if that woman touches him with her hand and the bhikkhu moves his body, with lustful intent and attachment, and experiences pleasure during the contact, it is a saṅghādisesa offense. The same applies through kneading and squeezing. If he is uncertain whether she is a woman, it is a thullaccaya offense.

If she is a woman and the bhikkhu perceives her as a woman; if his body comes into contact with her robe or ornaments and, with lustful intent and attachment, he experiences pleasure during the contact, it is a thullaccaya offense. If she is a woman and the bhikkhu perceives her as a woman; if his body comes into contact with her robe or ornaments and, with lustful intent and attachment, he does not experience pleasure during the contact, it is a thullaccaya offense.

If she is a woman and the bhikkhu perceives her as a woman; if the robe or ornaments worn on the woman’s body come into contact with the bhikkhu’s body and, with lustful intent and attachment, he experiences pleasure during the contact, it is a thullaccaya offense. If she is a woman and the bhikkhu perceives her as a woman; if the woman uses her robe or ornaments to touch the bhikkhu’s body and the bhikkhu, with lustful intent and attachment, does not experience pleasure during the contact, it is a thullaccaya offense.

If she is a woman and the bhikkhu perceives her as a woman; if he uses his body to touch the woman’s robe or ornaments and, with lustful intent and attachment, moves his body but does not experience pleasure during the contact, it is a thullaccaya offense. If she is a woman and the bhikkhu perceives her as a woman; if the bhikkhu uses his body to touch the woman’s robe or ornaments and, with lustful intent and attachment, does not move his body but experiences pleasure during the contact, it is a thullaccaya offense.

If she is a woman and the bhikkhu perceives her as a woman; if the robe or ornaments worn on the woman’s body come into contact with the bhikkhu’s body and the bhikkhu, with lustful intent and attachment, moves his body but does not experience pleasure during the contact, it is a thullaccaya offense. If she is a woman and the bhikkhu perceives her as a woman; if the robe or ornaments worn on the woman’s body come into contact with him and the bhikkhu has lustful intent and attachment, then even if he does not move his body, it is a thullaccaya offense.

If she is a woman and the bhikkhu perceives her as a woman; if their bodies come into contact and, with lustful intent and attachment, he experiences pleasure from the contact, then even if he does not move his body, it is a thullaccaya offense. Likewise, taking hold, rubbing, through kneading and squeezing are all thullaccaya offenses. If she is a woman but he is uncertain, he commits a duṣkṛta offense.

A woman, perceiving her as a woman, if the bhikkhu, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body and experiences pleasure from the contact, commits a dukkata. A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body, even though he experiences no pleasure from the contact, commits a dukkata.

A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body, even though he experiences no pleasure from the contact, commits a dukkata. A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to make contact with the robe or ornaments on her body and, although experiencing no pleasure from the contact, moves his body, he commits a dukkata.

A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body and experiences pleasure from the contact, although he does not move his body, it is a dukkata. A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body, experiences no pleasure from the contact, and does not move his body, it is a dukkata.

A woman, perceiving her as a woman, if he, with lustful and defiled intent, uses the robe on his body to touch the robe or ornaments on her body, experiences pleasure from the contact, and moves his body, it is a dukkata. Up to and including fondling and squeezing, every such act entails a dukkata. If she is a woman and he is uncertain, he commits a dukkata.

If a bhikkhu and a woman make bodily contact, each instance of contact entails one sanghadisesa offense. According to the greater or lesser extent of the contact, bodily contact with a female naga, a female hungry ghost, or a female animal capable of assuming human form entails a dukkata. If he makes bodily contact with a man, it is a dukkata. If he makes bodily contact with a pandaka,^[27] it is a thullaccaya. If a woman grasps a bhikkhu’s feet while paying homage and the bhikkhu feels pleasure from the contact but does not move his body, it is a dukkata. If a bhikkhu, with lustful intent, touches a robe, a bowl, a nisidana, a needle case, a hollow stalk,^[28] or even his own body, every such act entails a dukkata.

If she is a woman and he perceives her as a woman, it is a sanghadisesa. If she is a woman and he is uncertain, it is a thullaccaya. If she is a woman and he perceives her as not a woman, it is a thullaccaya. If she is not a woman and he perceives her as a woman, it is a thullaccaya. If she is not a woman and he is uncertain, it is a thullaccaya.

For a bhikkhuni, it is a parajika. For a sikkhamana, samanera, or samaneri, it is a dukkata. Such constitutes an offense.

There is no offense when bodily contact occurs while receiving an object; when bodily contact occurs merely in jest; or when bodily contact occurs while untying someone’s bonds.

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

III. SPEAKING LEWD WORDS^[29]

A. ORIGIN

At one time, at one time the Buddha was staying in the country of Savatthi.^[30] At that time, Kaludayi heard that the Blessed One had established the rules: “One must not manipulate the sexual organ so as to emit semen”; and “One must not make bodily contact with a woman.” He then took the door bar, went outside the door, and waited for women, the wives of householders, and young maidens to arrive. He said:

“Ladies, please come into my room and have a look.”

After leading them into the room, Kaludayi, with lustful intent, spoke lewd and obscene words to them. The women who welcomed this were delighted by those words, while those who did not became angry, reviled him, left the room, and said to the bhikkhus:

“Venerable ones, you should know that today I encountered wrongdoing—something unwholesome, contrary to the Dharma, improper, and untimely! I had always thought this was a place of safety, free from calamity, disaster, and fear. Yet now, in this very place, I have encountered disaster and fear. It has always been said that water can extinguish fire; now fire has arisen within the water itself. Why do I say this? Kaludayi invited us into his room and, with lustful intent, spoke lewd, foul, and wicked words to us. Even when I am at home, I cannot accept it when my husband speaks such lewd, foul, and wicked words; how much less now, when one who has gone forth speaks such vile words.”

The bhikkhus heard of this. Among them were those of few desires, who practiced the dhutanga observances, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached Kaludayi... (as stated fully above); then they went to the Blessed One, paid homage at the Buddha’s feet, sat to one side, and reported this matter fully to the Blessed One. Because of this matter, the Blessed One assembled the bhikkhus. Seated amid the great assembly, although he knew the answer, the Blessed One deliberately asked Kaludayi:

“Is it true that you did such a thing?”

Kaludayi replied:

“Venerable Blessed One, it is true.”

The Blessed One reproached him:

“What you have done is wrong. It is not proper conduct, not the way of a samana, not the pure life, and not conduct in harmony with the training. You have done what ought not to be done.”

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

“This foolish man is the ground in which many kinds of taints are planted; he is the first offender against this rule. From now on, I establish a rule for the bhikkhus, encompassing the ten purposes, up to and including the enduring continuance of the true Dharma.”

When reciting the rule, it should be recited thus:

B. TEXT OF THE RULE

Whatever bhikkhu, with lustful intent, speaks lewd and obscene words to a woman—in accordance with the lewd and obscene words spoken,^[31] it is a sanghadisesa.

C. EXPLANATION OF TERMS

Bhikkhu: as explained above.

Lustful intent:^[32] as explained above.

Woman: likewise as explained above.

Obscene: that which is contrary to the holy life.

Lewd words: speech concerning the two passages, whether favorably or disparagingly.^[33]

D. CHARACTERISTICS OF THE OFFENSE

He may make a request himself, have another make a request, ask a question, give an answer, explain, converse, instruct, or revile.^[34]

Making a request himself: for example, saying, “Perform such-and-such an act with me through either of the two passages,” or using various other expressions.

Having another make a request: for example, saying, “May the devas, Brahma, the water deity, Mahesvara Deva, and the others assist me in performing such-and-such an act with you.” Or he may utter other similar words.

Asking a question: for example, asking, “What are your passages for urination and defecation like? How do you perform the act with your husband? How do you engage in illicit relations with another man?” Or he may utter other similar words.

Answering: “Your two passages are like this. You act with your husband or engage in illicit relations with another man in this way.” Or he may utter other similar words.

Explaining and conversing are likewise.

Instructing: for example, saying, “I shall teach you to care for the two passages in this way, so that you can cause your husband or another man to cherish and love you.” Or he may utter other similar words.

Reviling: for example, saying, “You are ruined, rotten, shriveled, and fallen. You do such a thing with a donkey.” Or he may revile the person with other words.

If a bhikkhu speaks lewd words to a woman on a single occasion, he commits one sanghadisesa offense. According to whether the lewd words are many or few, if each is spoken clearly, each constitutes a sanghadisesa offense. If they are not spoken clearly, he commits a thullaccaya offense.

If he uses hand gestures,^[35] a letter, a messenger, or signals, and causes that woman to understand, he commits a sanghadisesa offense; if she does not understand, he commits a thullaccaya offense. Apart from the passages for feces and urine, if he speaks approvingly or disparagingly about other places, he commits a thullaccaya offense. If he speaks lewd words to a female deva, female asura, female yaksha, female naga, a female animal capable of assuming human form, a paṇḍaka, or a hermaphrodite, and the recipient understands, he commits a thullaccaya offense; if the recipient does not understand, he commits a dukkata offense.

If he uses hand gestures, a letter, a messenger, or signals, and causes any such female being to understand, he commits a thullaccaya offense; if she does not understand, he commits a dukkata offense. If he speaks lewd words to an animal incapable of assuming human form, he commits a dukkata offense. If he speaks lewd words to a man, he commits a dukkata offense.

If a bhikkhu, with lustful intent, speaks lewd words while perceiving them as lewd words, he commits a sanghadisesa offense. If he speaks lewd words but is doubtful, he commits a thullaccaya offense. If the words are not lewd but he perceives them as lewd, he commits a thullaccaya offense.

If the words are not lewd but he is doubtful, he commits a thullaccaya offense.

If she is a human woman and he perceives her as a human woman, it is a sanghadisesa offense. If she is a human woman but he is doubtful, it is a thullaccaya offense. [582a1] If she is a human woman but he perceives her as a nonhuman female, it is a thullaccaya offense. If she is a nonhuman female but he perceives her as a human woman, it is a thullaccaya offense.

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

There is no offense if, for the sake of a woman, he teaches the Dharma of contemplation of impurity,^[36] saying, for example, “Young woman, you should know that this body has nine sores, nine openings, nine places of discharge, and nine streams of fluid. The nine openings are the two eyes, two ears, two nostrils, the mouth, and the passages for feces and urine,” and while he speaks of this impurity, that woman takes it to be lewd speech.

Or, while teaching the Vinaya, he comes to this matter in due sequence and the other person calls it lewd speech. Or if he is seeking to learn a sutra; if two persons are receiving instruction together; if the other person asks; if they recite together; if he speaks in jest or play; if he speaks to himself; if he speaks hastily; if he speaks in a dream; or if, intending to say one thing, he mistakenly says another. In all such cases, there is no offense.

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

IV. SOLICITING AN OFFERING

A. ORIGIN

At one time, the Buddha was staying in the country of Shravasti. At that time, Kaludayin heard that the Blessed One had established the precepts: “One must not masturbate to the point of emitting semen,” “One must not touch a woman,” and “One must not speak lewd words to a woman.” He then held the door bar and stood outside the doorway, waiting for women, the wives of householders, and young women to arrive, and said:

“Young women, you may enter my room and look around.”

After leading them into the room, Kaludayin praised himself, saying:

“Do you know that among learned persons I am foremost? I practice the holy life, uphold the precepts, and cultivate wholesome Dharma. You may offer me sexual intercourse.”

At that time, the women who consented were delighted by those words, while those who did not consent became angry, reviled him, left the room, and said to the bhikkhus:

“Venerable ones, you should know that today I encountered something wrong, unwholesome, contrary to the Dharma, improper, and untimely! I had always thought that this was a place of safety, free from troubles, calamities, and fear. Yet now, in this very place, I have encountered calamity and fear. It has always been said that water can extinguish fire; now fire has arisen within the water itself. Even when I am at home and my husband speaks such words, I cannot accept them; how much less when one who has gone forth speaks such words!”

The bhikkhus heard of this. Among them were those of few desires, who practiced the dhutanga austerities, delighted in studying the precepts, and possessed a sense of shame and moral dread. They rebuked Kaludayin, saying, “Have you not heard that the Blessed One established the precepts, ‘One must not masturbate to the point of emitting semen,’ ‘One must not touch a woman,’ and ‘One must not speak lewd words to a woman’?” (The account should be given in full as above.) They then went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the bhikkhus. Seated amid the assembly, although he knew, the Blessed One deliberately asked Kaludayin:

“Is it true that you did such a thing?”

Kaludayin replied:

“Venerable Blessed One, it is true.”

The Blessed One rebuked him:

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

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

“This foolish man is a field in which many kinds of defilements are planted; he is the first to violate this precept. From now on, I establish this precept for the bhikkhus, gathering together the ten purposes, up to and including the long endurance of the true Dharma.”

When reciting the precept, it should be recited thus:

B. TEXT OF THE PRECEPT

If any bhikkhu, with lustful intent, praises himself in the presence of a woman, saying, “Young woman, I practice the holy life, uphold the precepts with diligence, and cultivate wholesome Dharma. You should offer me sexual intercourse. That is the foremost offering,” he commits a sanghadisesa offense.

C. EXPLANATION OF TERMS

Bhikkhu: as explained above.

Lustful intent: as explained above.

Woman: as explained above.

Praises himself: he praises his handsome body and attractive appearance, saying, “I am a kshatriya, a prominent person, a householder, or a brahmin.”

Holy life: diligently cultivating freedom from defilement.

Upholding the precepts: neither deficient nor breached nor defiled.

Wholesome Dharma: delighting in dwelling in secluded and quiet places; going for alms at the proper time; wearing rag robes; not eating even after performing the formal act concerning leftover food;^[37] eating at a single sitting;^[38] eating only one handful; dwelling in a charnel ground, in the open air, or beneath a tree; always sitting and only sitting; keeping the three robes; serving as a bhanaka;^[39] being learned and skilled in teaching the Dharma; upholding the Vinaya; and practicing meditation.

D. CHARACTERISTICS OF AN OFFENSE

After praising himself in this way, if he says, “Come here and make an offering to me,” without mentioning sexual intercourse, he commits a thullaccaya offense; if he mentions sexual intercourse, he commits a sanghadisesa offense. If he praises himself once in the presence of a woman, it is one sanghadisesa offense. According to whether his self-praise is extensive or brief, if each statement is spoken clearly, each constitutes a sanghadisesa offense. If it is not spoken clearly, he commits a thullaccaya offense. If he uses hand gestures, a letter, a messenger, or signals and causes her to understand, he commits a sanghadisesa offense. If she does not understand, he commits a thullaccaya offense.

Apart from the two passages, if he solicits service involving another place, he commits a thullaccaya offense.

If, in the presence of a female deva, female asura, female naga, female yaksha, female hungry ghost, or a female animal capable of assuming human form, he praises himself and such female beings understand, he commits a thullaccaya offense; if they do not understand, he commits a dukkata offense. If he uses hand gestures, a letter, a messenger, or signals to praise himself and the other being understands, he commits a thullaccaya offense. If he praises himself but they do not understand, he commits a dukkata offense.

If he praises himself to an animal incapable of assuming human form, he commits a dukkata offense.

A human female, perceived as a human female: sanghavasesa. A human female, when there is doubt: thullaccaya. A human female, perceived as a nonhuman female: thullaccaya. A nonhuman female, when there is doubt: thullaccaya.

For a bhikkhuni, the offense is thullaccaya. For a sikkhamana, samanera, or samaneri, the offense is dukkata. These constitute offenses.

There is no offense if a bhikkhu says to women: “This is a supremely honored and excellent place. This bhikkhu is diligent in observing the precepts and cultivating wholesome Dharma. You should make offerings with bodily loving-kindness, verbal loving-kindness, and mental loving-kindness—with the kindness of bodily action, the kindness of verbal action, and the kindness of mental action.” If those women think that the bhikkhu is praising himself for their sake; or if, while explaining the Vinaya, his words appear similar and another person says that he is praising himself; or if it occurs while receiving instruction in a scripture or reciting a scripture; or when two people together receive and recite a scripture; or during questions and answers; or while reciting together; or in jest;

or while speaking incoherently; or in a dream; or when intending to say one thing but mistakenly saying another—in all such cases, there is no offense.

Those who do not offend are the first offender before the rule was established, one who is insane or mentally deranged, and one oppressed by pain.

V. MATCHMAKING

A. ORIGIN

At one time, the Buddha was dwelling on Mount Gijjhakuta near the city of Rajagriha.^[40] At that time, in Rajagriha there was a bhikkhu named Kala,^[41] who had formerly been a great minister to the King and was thoroughly versed in worldly customs. He devoted himself to matchmaking in the following manner: he would go to a man and speak about a woman, and go to a woman and speak about a man. At that time, whenever householders in Rajagriha wished to arrange a marriage, they all went to seek Kala’s assistance.

Kala would reply: “Let me first go and inspect that household.” After inspecting it, Kala would go to the householders’ homes and say: “If your household wishes to become related by marriage to that family, proceed as you desire.” The householders would then arrange the marriage according to his guidance. After the man and woman were married, if the marriage pleased them, they would joyfully make offerings and speak in praise, saying: “May Kala always enjoy happiness as we do today.

Why? Because through Kala we have obtained such happiness. May Kala and the other bhikkhus also receive offerings.” But if, after the man and woman were married, the marriage did not please them, they would say: “May Kala always suffer distress as we do today.

Why? Because it was Kala himself who caused me to marry, and therefore I now endure such distress. May Kala and the other bhikkhus likewise suffer distress and receive no offerings from anyone.” At that time, householders in Rajagriha who had no faith in the Buddha, Dharma, and Sangha spread this report among themselves: “If you [583a1] wish to become related by marriage to a great and wealthy household possessing abundant riches and many treasures, you should go and ask the Sakyan ascetic about it.

If you make offerings to him at the proper times, associate with him, and honor him, your wish may be fulfilled. Why? This Sakyan ascetic is skilled in matchmaking; he knows that this man can marry that woman and that woman can be joined to this man.” The bhikkhus then heard this report.

Among them were bhikkhus of few desires and contentment, who practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached the bhikkhu Kala: “Why do you act as a matchmaker, bringing a man to a woman and a woman to a man?” After reproaching him, they went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and reported the entire matter to the Buddha.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus. Although he knew, he deliberately asked Kala:

“Is it true that you have done such a thing?”

Kaludayi replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One reproached him:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done.”

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

“This foolish man is the ground in which many kinds of defilements are planted; he is the first offender against this rule. From now on, I establish a precept for the bhikkhus, encompassing the ten purposes, up to and including the long endurance of the true Dharma.”

When reciting the precepts, it should be recited thus:

B. TEXT OF THE PRECEPT

Should any bhikkhu go back and forth between the two parties as a matchmaker, conveying a man’s intention to a woman or a woman’s intention to a man, whether to bring about marriage or an illicit liaison, even for only a moment, it entails sanghavasesa.^[42]

C. EXPLANATION OF TERMS

Bhikkhu: as explained above.

Going back and forth:^[43] causing the two parties to be united.

There are twenty classes of women:^[44] one under her mother’s guardianship, one under her father’s guardianship, one under the guardianship of both mother and father, one under her brother’s guardianship, one under her sister’s guardianship, one under the guardianship of both brother and sister, one who is her own guardian, one guarded by the Dharma, one guarded by relatives, one guarded by her clan, a voluntary female slave,^[45] a female slave working for clothing, a female slave working for money, a female slave through partnership, a female slave rescued from floodwaters, a female slave for nonpayment of taxes, a cast-off female slave,^[46] a female slave hired as a servant, a female slave under another’s guardianship, and a female slave obtained from a frontier region.

– One under her mother’s guardianship: she is guarded by her mother.

– One under her father’s guardianship: she is guarded by her father.

– One under the guardianship of both mother and father, one under her brother’s guardianship, one under her sister’s guardianship, and one under the guardianship of both brother and sister are likewise.

– One who is her own guardian: she has autonomy over her own person.

– One guarded by the Dharma: she practices the holy life.^[47]

– One guarded by relatives: she is not permitted to have relations with a family of lower standing.

– One guarded by her clan: she is watched over by her clansmen.

– A voluntary female slave:^[48] she willingly becomes another person’s female slave.

– A female slave working for clothing: her price is paid in garments.^[49]

– A female slave working for money: her price is paid, even if it is only a single coin.

– A female slave through partnership:^[50] she shares a common occupation and livelihood with a man, but they have not yet performed the marriage ceremony.

– A female slave rescued from floodwaters: she is rescued after being swept away by water.^[51]

– A female slave for nonpayment of taxes: no tax payment is collected from her.

– A cast-off female slave: she is purchased back or was born in her master’s household.^[52]

– A female slave hired as a servant: she receives wages to serve in a household.

– A female slave under another’s guardianship: she accepts a person’s flower garland as a token of betrothal.

– A female slave obtained from a frontier region: she is acquired through plunder.^[53]

These are the twenty classes.

There are likewise twenty classes of men.

D. CHARACTERISTICS OF THE OFFENSE

A man under his mother’s guardianship asks a bhikkhu to act as his messenger to a woman under her mother’s guardianship and say to her, “Become my wife,” or, “Have an illicit liaison with me, whether for a moment or for a single thought-moment.” If the bhikkhu personally accepts the message from the first party, goes and conveys it to the second party, then receives the second party’s response and returns to report it to the first party, he commits sanghavasesa.

If the bhikkhu personally accepts the message and personally goes to convey it to the second party, but sends a messenger to carry the reply back, he commits sanghavasesa.

If the bhikkhu personally accepts the message, sends a messenger to convey it to the second party, and personally carries the reply back, he commits sanghavasesa.

If the bhikkhu personally accepts the message, sends a messenger to convey it to the second party, and sends a messenger to carry the reply back, he commits sanghavasesa.

If the bhikkhu personally accepts the message, personally writes a letter and carries it to the second party, then personally carries a letter back in reply, he commits sanghavasesa.

If the bhikkhu personally accepts the message, personally writes a letter and carries it to the second party, but sends a messenger to carry a letter back in reply, he commits sanghavasesa.

If the bhikkhu personally accepts the message, sends a messenger to carry a letter to the second party, and personally carries a letter back in reply, he commits sanghavasesa.

If a bhikkhu personally accepts the request, sends a messenger to carry a letter to the other party, and sends a messenger to carry back the reply, he commits a sanghavasesa offense.

By a hand signal or by a gesture, there are likewise these four cases.

If a bhikkhu personally receives a letter, carries it to the other party, and personally carries back the reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and carries it to the other party, then sends a messenger to carry back the reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and sends a messenger to carry it to the other party, then personally carries back the reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and sends a messenger to carry it to the other party, then sends a messenger to carry back the reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and personally carries a hand signal to the other party, then personally carries a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and personally carries a hand signal to the other party, then sends a messenger to carry a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and sends a messenger to carry a hand signal to the other party, then personally carries a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally receives a letter and sends a messenger to carry a hand signal to the other party, then sends a messenger to carry a hand signal back in reply, he commits a sanghavasesa offense.

The four cases involving gestures are likewise. The four cases involving acceptance of a verbal request are likewise. The sixteen cases involving hand signals are likewise. The sixteen cases involving gestures are likewise.

If a bhikkhu personally accepts a verbal request, personally carries a letter to the other party, and personally carries a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally accepts a verbal request, personally carries a letter to the other party, and sends a messenger to carry a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally accepts a verbal request, sends a messenger to carry a letter to the other party, and sends a messenger to carry a hand signal back in reply, he commits a sanghavasesa offense.

If a bhikkhu personally accepts a verbal request, personally carries a letter to the other party, and personally carries a gesture back in reply, there are likewise four such cases.

If a bhikkhu personally accepts a verbal request and personally carries a hand signal to the other party, then personally brings back the reply, there are likewise four such cases.

If a bhikkhu personally accepts a verbal request, goes to the other party, and returns with the reply, he commits a sanghavasesa offense. If he personally accepts the request and goes to the other party but does not return with the reply, he commits a thullaccaya offense.

If he discusses the matter without accepting the request, then goes to speak to the other party and returns with the reply, he commits a thullaccaya offense.

If he accepts the request but does not go to speak to the other party and does not return with a reply, he commits a dukkata offense.

If he hears the request but does not go to speak to the other party and does not return with a reply, he commits a dukkata offense.

If he does not accept the request but goes and speaks, without bringing back a reply, he commits a dukkata offense.

If he says that she has already been taken by another, or that she has gone elsewhere, or that she has died, or that she has been abducted by bandits, or that she is not there, in every case he commits a thullaccaya offense.

If she has leprosy, tumors, leukoderma, wasting disease, insanity, hemorrhoids, or a sore in either excretory passage that continually discharges pus, and he returns with such a reply, this speech constitutes a sanghavasesa offense.

If a bhikkhu acts as a matchmaker for a woman on one occasion, he commits one sanghavasesa offense. According to however many matchmaking proposals he makes, whether many or few, if he speaks clearly, he commits a separate sanghavasesa offense for each; if he speaks unclearly, he commits a thullaccaya offense.

If, by letter, hand signal, or gesture, he conveys messages back and forth, he commits a sanghavasesa offense.

If he makes a gesture and the other person understands, he commits a sanghavasesa offense; if the other person does not understand, he commits a thullaccaya offense. Apart from the two passages, if he mentions any particular bodily part in making a match, he commits a thullaccaya offense.

If he acts as a matchmaker for a female deva, a female asura, a female naga, a female yaksha, a female hungry ghost, a female animal capable of changing form, a pandaka, or a person with both sexual organs, then if he speaks clearly, he commits a thullaccaya offense; if unclearly, a dukkata offense. If, by letter, hand signal, or gesture, he causes the other person to understand, he commits a thullaccaya offense; if the other person does not understand, he commits a dukkata offense. [584a1] If he acts as a matchmaker for an animal incapable of changing form, he commits a dukkata offense. If he acts as a matchmaker for a man, he commits a dukkata offense.

If a bhikkhu goes back and forth as a matchmaker with the perception that he is matchmaking, he commits a sanghavasesa offense. If he is matchmaking but is uncertain, he commits a thullaccaya offense. If he is matchmaking while perceiving it as not matchmaking, he commits a thullaccaya offense. If he is not matchmaking but is uncertain whether he is matchmaking, he commits a thullaccaya offense. If he is uncertain whether the person is a woman, he commits a thullaccaya offense. If she is a human woman but he perceives her as a nonhuman woman, he commits a thullaccaya offense. If she is a nonhuman woman but he perceives her as a human woman, he commits a thullaccaya offense. If she is a nonhuman woman and he is uncertain, he commits a thullaccaya offense.

If a bhikkhu carries another person's letter without reading it, he commits a dukkata offense. If he acts as a messenger for laypeople in other matters, he commits a dukkata offense. For a bhikkhuni, it is a sanghavasesa offense. For a sikkhamana, samanera, or samaneri, it is a dukkata offense. These are the cases involving an offense.

There is no offense if a man and woman had previously been intimate, later separated, and he brings them back together; or if, on behalf of parents who are ill or confined in prison, he reads a letter and then carries it; or if, on behalf of a faithful and diligent upasaka who is ill or confined in prison, he reads a letter and then carries it; or if, for the sake of the Buddha, Dharma, Sangha, or a stupa, or on behalf of an ill bhikkhu, he reads a letter and then carries it. In the foregoing cases, there is no offense.

Those who do not commit an offense are the first offender before the precept was established, one who is insane or mentally deranged, and one overwhelmed by pain or affliction.

VI. BUILDING A SMALL DWELLING^[54]

A. ORIGIN

The Buddha was staying on Mount Gijjhakuta near the city of Rajagriha.^[55] At that time, the Blessed One permitted the bhikkhus to build individual dwellings. The bhikkhus of the country of Alavi,^[56] hearing that the Blessed One had permitted bhikkhus to build individual dwellings, proceeded to build large dwellings. Because they built large dwellings, these required much labor. Those bhikkhus went about soliciting everywhere, saying: “Provide me with skilled craftsmen; provide me with carts and drivers; provide me with trees, timber, bamboo, thatch, binding cords, and so forth.”

Because the bhikkhus' solicitations were excessively burdensome, whenever laypeople saw a bhikkhu from afar, they would turn their carts aside to avoid him; or they would slip into narrow lanes, enter marketplaces, go into their own homes, or lower their heads and walk straight on so that the bhikkhu would not see their faces. Why was this? Because they feared that the bhikkhus would solicit and demand things from them.

There was also an Alavi bhikkhu who wished to build a dwelling and therefore began cutting down a tree himself for the purpose. The deity dwelling in that tree had many children and grandchildren and thought: “My children and grandchildren are numerous, and this tree is our shelter and refuge, yet this bhikkhu is cutting it down. I should strike this bhikkhu.” Then the tree deity reconsidered: “If I strike the bhikkhu now without first examining the matter carefully, I fear that I may act contrary to what is right.

I should go to the Blessed One and explain this matter clearly to him. Whatever instruction the Blessed One gives, I shall follow.” Having thought thus, the deity went to the Blessed One, bowed at the Buddha's feet, stood to one side, and explained the matter fully to him. The Blessed One praised the deity:

“Excellent! You did not strike that bhikkhu who observes the precepts. Had you struck him, you would have incurred immeasurable wrongdoing. You should now go to the bank of the Ganges, where there is a great tree named Sala. The deity dwelling in that tree has just passed away. You may dwell there.” Having heard this, that deity bowed at the Blessed One's feet, circumambulated him three times, and then disappeared.

At that time, the Venerable Mahakassapa^[57] came from the country of Magadha, leading a community of five hundred senior bhikkhus, and together they arrived at the city of Alavi. They stayed there for one night. The next morning, they donned their robes, took up their alms bowls, and entered the city to seek alms. They walked with dignified composure, their gaze properly directed, and their bearing and deportment distinguished them from the assembly.

At that time, when the householders in the city saw bhikkhus from afar, they would avoid them by turning into narrow lanes or entering the marketplace; some would even go back into their houses, while others would lower their heads and walk straight on, not allowing the bhikkhus to see their faces. Venerable Kasyapa saw this and asked a man:

“Why do the householders here avert their faces when they see bhikkhus and not allow the bhikkhus to see them?”

The man said to Venerable Kasyapa:

“The Blessed One permitted the bhikkhus to build private dwellings. The bhikkhus have made excessive solicitations for the necessary means, thereby causing much vexation. Therefore, everyone avoids them.”

When Venerable Kasyapa heard this, he became sorrowful and displeased.

At that time, the Blessed One led 1,250 bhikkhus from the city of Rajagrha to the city of the Wilderness. Upon arriving, they spread out their seats and sat down. Venerable Kasyapa went to the Blessed One, bowed his head at the Buddha’s feet, and stood to one side. Baring his right shoulder, joining his palms, and kneeling, he addressed the Buddha:

“Just now, when I entered the city to beg for alms, I saw that whenever the householders perceived the bhikkhus from afar, they all avoided them... (as stated fully above).”

After speaking, the Venerable bowed at the Buddha’s feet, circumambulated him three times, and then departed from the city of the Wilderness. Why was this? Because he feared that the bhikkhus in the city of the Wilderness might give rise to resentment. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and said:

“I recall that previously, while I was on Mount Grdhrakuta in this city of Rajagrha, a deity came to me, bowed his head at my feet, stood to one side, and said to me: ‘The Blessed One has permitted the bhikkhus in the Wilderness to build private dwellings. They make many solicitations... (as stated fully above).’ I now ask you: Is it true that you have built private dwellings and made so many solicitations?”

The bhikkhus replied:

“It is indeed true.”

The Blessed One reproached the bhikkhus in countless ways:

“Why, under the pretext that I permitted you to build private dwellings, did you build large dwellings and then make numerous improper demands for things difficult to obtain?”

After reproaching those bhikkhus, the Blessed One said to the bhikkhus:

“Long ago, beside this Ganges River, there was a matted-hair brahmin ascetic,^[58] who constantly dwelt by the riverbank. His complexion was haggard, and his body was emaciated. At that time, I went there, exchanged greetings with him, and asked: ‘Why is your body so emaciated and your complexion so haggard?’ He replied to me: ‘In the waters of this river there is a naga king named Mani-kandha.^[59] Whenever he leaves his palace, he comes to me. His body coils around mine, and his head covers me from above. At such times, I think: Nagas are violent by nature, and I fear that he may take my life. Because of this fear, my body has become emaciated and my complexion haggard.’

“At that time, I asked the brahmin ascetic: ‘Would you like to cause that naga to remain in the water and no longer come to you?’

“The brahmin ascetic said: ‘I truly wish that naga would no longer come to me.’

“I then asked the brahmin ascetic: ‘Does that naga have a jeweled necklace^[60]?’

“The brahmin ascetic replied: ‘Beneath his neck is a very fine necklace of precious jewels.’

“The Buddha said to the brahmin ascetic: ‘When that naga emerges from the water and comes to you, you should rise to welcome him and say: “Wait, O Naga King! Give me the necklace beneath your neck.” Having said this, recite the verse:

Now I need that jeweled strand,

The necklace beneath your neck.

Show your faithful willingness,

And give that jewel to me.’

“The brahmin ascetic remembered my words. Later, when the Naga King emerged from the water and came to him, the brahmin ascetic saw him from afar, immediately rose to welcome him, and said: ‘Wait a moment, O Naga King! Please give me the jeweled necklace beneath your neck.’

“Having said this, the brahmin ascetic spoke the verse:

Now I need that jeweled strand,

The necklace beneath your neck.

Show your faithful willingness,

And give that jewel to me.

“The Naga King then replied to the brahmin ascetic in verse:

The treasures that I possess

Come from this very jewel;

Yet you would ask it of me—

Let us meet no more.

Lovely, beautiful, and pure,

Your request for it makes me afraid;

Let us meet no more—

Why should I give the jewel to you?

“The Naga King immediately returned to his palace and never appeared there again.”

[585a1] The Blessed One then spoke this verse:

One who asks much is disliked;

Excessive requests breed enmity.

The brahmin asked the naga for his jewel,

And the naga never returned!

“Bhikkhus, you should know that even animals dislike those who make requests. How much more, among human beings, would one who begs excessively and insatiably not arouse aversion? The bhikkhus of the Wilderness are foolish men who built large private dwellings and made far too many demands... (as stated fully above).”

The Blessed One further said to the bhikkhus:

“Long ago, on one occasion, I was staying in Anathapindika’s Park in the Jeta Grove in the kingdom of Sravasti. At that time, a bhikkhu^[61] came to me, bowed his head at my feet, and sat to one side. I greeted him solicitously, asking: ‘Are you living in peace and security? Do you suffer any hardship in obtaining alms?’

“That bhikkhu replied: ‘We live in peace and security and encounter no difficulty in obtaining alms. However, while I dwell in the forest, I have one concern: at midnight, flocks of birds cry out mournfully, disturbing my meditative concentration. This causes me distress.’

“The Buddha asked the bhikkhus: ‘Would you like these birds to cease coming to this forest to roost at night?’

“The bhikkhus said to the Buddha: ‘We truly do not wish those birds to return and roost at night in this forest.’

“The Buddha told the bhikkhus: ‘Watch for the birds, and when they return to roost at night, say to them: “Give me your two wings, for I need to use them.”’

“At that time,^[62] after remembering my instruction, those bhikkhus watched for the birds to return to roost in the forest. At midnight, they went to the birds and said: ‘I now need to use your two wings. Give them to me!’

“The birds then thought: ‘This bhikkhu makes such a request of us.’ Having thought this, they immediately flew out of the forest and never returned.”

The Buddha said to the bhikkhus:

“You should know that even birds and beasts dislike being asked for things. How much more would people not become disgusted with one who makes numerous solicitations and demands?

“The bhikkhus of the Wilderness are foolish men who built large private dwellings and made far too many demands... (as stated fully above).”

The Buddha then said to the bhikkhus:

“Long ago, there was a son of a noble family named Ratthapala,^[63] who went forth to cultivate the path and would not go to ask for anything even at the home of his own parents. At that time, his father said to Ratthapala:

“‘My son, do you know that, as I have observed, few people refrain from going to their fathers’ homes to make requests? You are my son; why do you not come to your father’s home to ask?’

“At that time, Ratthapala spoke this verse to his father:

One who asks much is disliked;

When requests are denied, resentment arises.

Therefore, I make no requests,

Fearing the arising of gain and loss.

“Bhikkhus, you should know that Ratthapala would not make requests even at his own father’s home. How much less should bhikkhus go to householders’ homes and make numerous solicitations and demands, causing them displeasure?”

The Blessed One reproached in countless ways those bhikkhus who solicited at improper times, who made insatiable requests, and who solicited improperly. In countless ways, the Blessed One praised making requests at the proper time, making requests in moderation, and making requests properly; he then said to the bhikkhus:

“The monk of the Wilderness was foolish and ignorant, a field in which many kinds of outflows were planted, and the first to commit this offense. From now on, for the sake of the monks, I shall establish this precept, encompassing the ten benefits, up to and including the long continuance of the true Dharma.”

The precept should be stated as follows:

B. TEXT OF THE PRECEPT

If a monk, soliciting materials himself, builds a dwelling without a donor, for his own use, it must be made according to the prescribed dimensions. Here, the prescribed dimensions are twelve spans of the Buddha in length and seven spans of the Buddha in interior width. He must invite the monks to designate the site. Those monks must designate a site that is free from danger and has unobstructed access. If a monk, at a dangerous site or a site with obstructed access, solicits materials himself to build a dwelling without a donor, for his own use, and does not invite the monks to designate the site, or builds it beyond the prescribed dimensions, he commits a sanghadisesa offense.

C. EXPLANATION OF TERMS

Monk: as explained above.

Soliciting oneself: he begs and makes requests here and there.

Dwelling ^[64]: that is, a room.

Without a donor:^[65] no one person, two persons, or several persons undertake to build it.

For his own use:^[66] he seeks the materials himself and builds it for himself.

Prescribed dimensions: twelve spans of the Buddha in length and seven spans of the Buddha in interior width.^[67]

A dangerous site:^[68] a place inhabited by tigers, wolves, lions, other ferocious beasts, or even ants. If the monk will not be troubled or harmed by insects, ants, or beasts, the plot should be leveled. If there are tree stumps, stones, thorns, or roots, he should have someone dig them out. If there are caves, pits, ditches, trenches, ponds, or channels, he should have someone fill them in. If flooding is feared, a dike should be built to hold back the water. If someone claims that the land belongs to them, the matter should be adjudicated together so that others will not dispute it. This is called a dangerous site.

A site with obstructed access:^[69] this means a place where there is insufficient room for a cart carrying grass^[70] to turn around and pass to and fro. Such a place is called a site with obstructed access.

After this monk has inspected the place and found it free from danger and unobstructed, he should enter the Sangha, remove his footwear, bare his right shoulder, kneel with his right knee touching the ground, place his palms together, and make this formal request:^[71]

Venerable Sangha, please listen! I, the monk named ..., am soliciting materials myself to build a dwelling, without a donor, for my own use. I now come before the Sangha to request recognition that this site is free from danger and has unobstructed access.

He should make this request three times.

At that time, the Sangha should consider whether this monk is trustworthy. If he is trustworthy, permission to build should be granted. If he is not trustworthy, the entire Sangha should go to that place to inspect it.

If the Sangha is unable to go, it should send a trustworthy monk^[72] there to inspect it. If the site is dangerous and has obstructed access, permission should not be granted. If it is free from danger but has obstructed access, permission should not be granted.

If it is dangerous but has unobstructed access, permission should likewise not be granted. Permission should be granted only for a site that is free from danger and has unobstructed access. Once the suitability of the site has thus been established, one person capable of performing the formal act should be appointed from among the assembly.

Whether he is the senior monk, the next most senior monk, one who recites the Vinaya, or one who does not recite the Vinaya, he should make this motion:

Venerable Sangha, please listen! This monk named ... is soliciting materials himself to build a dwelling, constructing it himself without a donor. He has now come before the Sangha to request the designation of a site that is free from danger and has unobstructed access. If the time is appropriate for the Sangha, may the Sangha consent to designate for this monk a site that is free from danger and has unobstructed access. This is the motion.

Venerable Sangha, please listen! This monk named ... is soliciting materials himself to build a dwelling for his own use, without a donor. This monk has now come before the Sangha to request the designation of a site^[73] that is free from danger and has unobstructed access. The Sangha now designates for the monk named ... a site that is free from danger and has unobstructed access. Those elders who consent to the Sangha’s designation for the monk named ... of a site that is free from danger and has unobstructed access should remain silent. Whoever does not consent should speak.

The Sangha has designated for the monk named ... a site that is free from danger and has unobstructed access. The Sangha consents, and therefore remains silent. Thus do I record this matter.

D. CHARACTERISTICS OF OFFENSES

A monk building a dwelling should know that, from the commencement of work—setting stones, heaping up earth, or applying mud—until the final plastering with mud and the completion of the entire structure, if the Sangha has not designated the site, the dwelling exceeds the prescribed dimensions, and the site is dangerous and has obstructed access, he commits two sanghadisesa offenses and two dukkata offenses.

If the Sangha has not designated the site, the dwelling exceeds the prescribed dimensions, and the site is dangerous but has unobstructed access: two sanghadisesa offenses and one dukkata offense.

If the Sangha has not designated the site, the dwelling exceeds the prescribed dimensions, and the site, though free from danger, has obstructed access: one sanghadisesa offense and two dukkata offenses.

If the Sangha has not designated the site, the dwelling does not exceed the prescribed dimensions, but the site is dangerous and has obstructed access: one sanghadisesa offense and two dukkata offenses.

If the Sangha has not designated the site, the dwelling does not exceed the prescribed dimensions, and the site is dangerous but has unobstructed access, he commits one sanghadisesa offense and one dukkata offense.

If the Sangha has not designated the site, the dwelling does not exceed the prescribed dimensions, and the site is free from danger but has obstructed access, he commits one sanghadisesa offense and one dukkata offense.

If the Sangha has designated the site, but the dwelling exceeds the prescribed dimensions, [586a1] and the site is dangerous and has obstructed access: one sanghadisesa offense and two dukkata offenses.

If the Sangha has designated the site, but the dwelling exceeds the prescribed dimensions, and although the site is dangerous it has unobstructed access: one sanghadisesa offense and one dukkata offense.

If the Sangha has designated the site, but the dwelling exceeds the prescribed dimensions, and the site is free from danger but has obstructed access: one sanghadisesa offense and one dukkata offense.

If the Sangha has designated the site, the dwelling does not exceed the prescribed dimensions, and the site is dangerous but has unobstructed access: one dukkata offense.

If the Sangha has designated the site, the dwelling does not exceed the prescribed dimensions, and the site is free from danger but has obstructed access: one dukkata offense.

If the Sangha has designated the site, but the dwelling exceeds the prescribed dimensions, and the site is free from danger and has unobstructed access: one sanghadisesa offense.

If a monk builds a dwelling himself at a site not designated by the Sangha, exceeding the prescribed dimensions, at a dangerous place with obstructed access, and completes it, he commits a sanghadisesa offense and two dukkata offenses; if he builds it but does not complete it, he commits two thullaccaya offenses and two dukkata offenses.

If he orders another person to build it and it is completed, he commits two sanghadisesa offenses and two dukkata offenses;^[74] if it is not completed, he commits two thullaccaya offenses and two dukkata offenses. If he builds a dwelling for another person and it is completed, he commits two thullaccaya offenses and two dukkata offenses; if it is not completed, he commits four dukkata offenses.

If, when building a dwelling, the measuring cord is laid out according to the prescribed dimensions, but the builder exceeds those dimensions, the builder commits the offense. If a monk instructs someone to lay out the marking cord for construction, and the person receiving the instruction says, “Build in accordance with the Dharma,” but then builds beyond the prescribed dimensions, the person who received the instruction commits the offense.

If that person in turn instructs someone else to follow the marking cord and build in accordance with the Dharma, but the latter builds without reporting back, he commits the offense. If someone is instructed to lay out the marking cord and then builds accordingly, that is construction in accordance with the Dharma. If the instructor does not ask whether the construction is being carried out in accordance with the Dharma, the instructor commits the offense.

If the Sangha has not designated the site and he perceives that the site has not been designated, he commits a sanghadisesa. If the Sangha has not designated the site and he is doubtful, he commits a thullaccaya. If the Sangha has not designated the site but he perceives that the Sangha has designated it, he commits a thullaccaya. If the Sangha has designated the site but he perceives that the Sangha has not designated it, he commits a thullaccaya. If the Sangha has designated the site and he is doubtful, he commits a thullaccaya. The same applies if he builds beyond the prescribed dimensions.

If there is danger and he perceives danger, he commits a dukkata. If there is danger and he is doubtful, he commits a dukkata. If there is danger but he perceives no danger, he commits a dukkata. If there is no danger but he perceives danger, he commits a dukkata. If there is no danger and he is doubtful, he commits a dukkata. The same applies to a site where access is obstructed.

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

There is no offense if he builds according to the prescribed dimensions or smaller than the prescribed dimensions; if the Sangha has designated the site; if the place is free from danger and its access is unobstructed; or if he measures it according to the Dharma. Nor is there an offense if he builds for the Sangha or for the Buddha; builds an assembly hall, a grass hut, or a leaf hut; builds a small dwelling sufficient to shelter the body; or builds a dwelling for many people. This is called no offense.

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

VII. BUILDING A LARGE MONASTERY^[75]

A. ORIGIN

At that time, the Blessed One was staying in the Ghosita Grove,^[76] in the country of Kosambi.^[77] Then King Udayana^[78] said to Venerable Channa,^[79] his close and trusted friend:

“I wish to have a dwelling built for you. You may have it made as beautiful as you desire, and you may choose whatever good site is suitable for building the dwelling.”

The Venerable replied:

“Excellent!”

At that time, near the city of Kosambi, there was a sacred banyan tree.^[80] Many people traveling back and forth, as well as elephants, horses, and carriages, regularly rested in its shade. Venerable Channa went and cut down that tree in order to build a large dwelling. When the householders saw this, they all criticized him, saying: “These Sakyan ascetics have neither shame nor moral dread; they destroy the lives of living beings. Yet outwardly they proclaim, ‘We know the true Dharma.’ How could there be any true Dharma in such conduct? Such a fine, great tree, beneath which many travelers, elephants, horses, and carriages regularly rested in the shade—and he has cut it down to build a large dwelling.”

When the bhikkhus heard of this, those who had few desires, were content, practiced the ascetic practices, delighted in training, and possessed shame and moral dread criticized Channa, saying: “Such a fine, great tree, beneath which many travelers, elephants, horses, and carriages regularly rested in the shade—why did you cut it down to build a large dwelling?”

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

On account of this matter, the Blessed One assembled the bhikkhus. Though he knew what had happened, he deliberately asked Channa:

“Is it true that you did such a thing?”

Channa replied:

“Venerable Blessed One, it is indeed true.”

The Blessed One rebuked him:

“What you have done is wrong. It is not proper conduct, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done.”

After rebuking him in innumerable ways, the Blessed One addressed the bhikkhus:

“This foolish man is one who cultivates many kinds of defilements and is the first offender against this rule. From now on, I establish this precept for the bhikkhus, encompassing the ten benefits, up to and including the long endurance of the true Dharma.”

When the precept is recited, it should be recited thus:

B. TEXT OF THE PRECEPT

If a bhikkhu wishes to build a large monastery, provided for him by a donor, he must invite other bhikkhus to designate the site. Those bhikkhus must designate a site that is free from danger and where access is unobstructed. If a bhikkhu builds a large monastery, provided for him by a donor, on a dangerous site where access is obstructed, without inviting the bhikkhus to designate the site, he commits a sanghadisesa.

C. EXPLANATION OF TERMS

Bhikkhu: as explained above.

Large: involving much wealth and many materials.^[81]

Having a donor: whether one, two, or many persons.

Provided for him: made for his own use.

A dangerous site: a place inhabited by tigers, wolves, lions, other fierce beasts, or even ants. To prevent insects, ants, or beasts from causing harm to the bhikkhu, the ground should be cleared and leveled. If there are tree stumps, stones, thorns, or roots, people should be instructed to dig them out. If there are caves, pits, ditches, trenches, ponds, or channels, people should be instructed to fill them in. If flooding is feared, an embankment should be built to keep out the water. If anyone claims that the land belongs to them, the matter should be adjudicated together so that others will not dispute it. This is called a site free from danger.

A site where access is obstructed: a place where there is not enough room for a cart carrying grass^[82] to turn around when coming and going. Such a place is called a site where access is obstructed.

After this bhikkhu has inspected the place and found it free from danger and with unobstructed access, he should enter the Sangha, remove his sandals, bare his right shoulder, kneel with his right knee on the ground, join his palms, and make this formal request:

“Venerable Sangha, please listen to me. I, the bhikkhu named ..., wish to build a large monastery, provided for me by a donor. I now come before the Sangha and request that it designate for me a site free from danger and with unobstructed access.”

He should make the same request a second and a third time. The Sangha should then consider whether this bhikkhu is trustworthy and wise. If he is trustworthy and wise, the Sangha should perform a formal act permitting him to build.

If he is not trustworthy and is without wisdom, the Sangha should appoint several bhikkhus, or send a wise and trustworthy bhikkhu, to inspect the place. If the place is dangerous and its access obstructed, permission should not be given. If it is free from danger but its access is obstructed, permission should also not be given.

If it is dangerous but its access is unobstructed, permission should likewise not be given. Permission may be given only for a site free from danger and with unobstructed access. Once the suitability of the site has thus been established, a competent member of the assembly should be appointed to perform the formal act as stated.

He should make this motion:

“Venerable Sangha, please listen to me. This bhikkhu named ... wishes to build a large monastery, provided for him by a donor. He has now come before the Sangha requesting that it designate a site free from danger and with unobstructed access. If the Sangha is ready, the Sangha consents to designate for the bhikkhu named ... a site free from danger and with unobstructed access. This is the motion.

“Venerable Sangha, please listen to me. The bhikkhu named ... wishes to build a large monastery, provided for him by a donor. He has now come before the Sangha requesting that it designate a site free from danger and with unobstructed access. The Sangha now grants the bhikkhu named ... a formal act designating a site free from danger and with unobstructed access. Those venerable ones who consent to the Sangha granting the bhikkhu named ... a formal act designating a site free from danger and with unobstructed access should remain silent; anyone who does not consent should speak. The Sangha has consented to [587a1] granting the bhikkhu named ... a formal act designating a site free from danger and with unobstructed access. Since the Sangha is silent, the matter is thus recorded.”

D. CHARACTERISTICS OF THE OFFENSE

The bhikkhu building the dwelling should understand that, from the commencement of work—setting stones, heaping earth, or mixing mud—until the final plastering and the completion of the entire structure, if the Sangha has not designated the site and the site is dangerous and its access obstructed, he commits one sanghadisesa and two dukkatas.

If the Sangha has not designated the site and the place is dangerous but its access is unobstructed, he commits one sanghadisesa and one dukkata.

If the Sangha has not designated the site and one builds in a place that is not dangerous but has its access obstructed, one commits one sanghavasesa and one dukkata offense.

If the Sangha has designated the site, but one builds in a place that is dangerous and has its access obstructed, one commits two dukkata offenses.

If the Sangha has designated the site, but one builds in a place that is dangerous though its access is not obstructed, one commits one dukkata offense.

If the Sangha has designated the site, and one builds in a place that is not dangerous but has its access obstructed, one commits one dukkata offense.

If the Sangha has not designated the site, but one builds in a place that is not dangerous and whose access is not obstructed, one commits one sanghavasesa offense.

If a bhikkhu, where the Sangha has not designated the site, builds a large dwelling in a dangerous place with obstructed access, having a donor build it for him, then upon its completion he commits one sanghavasesa and two dukkata offenses; if it is not completed, he commits one thullaccaya and two dukkata offenses. If he orders someone to build it, he commits one sanghavasesa and two dukkata offenses; if it is not completed, he commits one thullaccaya and two dukkata offenses. If he begins constructing a dwelling for another person and completes it, he commits one thullaccaya and two dukkata offenses; if he builds it but does not complete it, he commits three dukkata offenses.

When the Sangha has not designated the site and one perceives that the site has not been designated, one commits a sanghavasesa. When the Sangha has not designated the site and one is in doubt, one commits a thullaccaya. When the Sangha has not designated the site but one perceives that it has been designated, one commits a thullaccaya.

When the Sangha has designated the site but one perceives that it has not been designated, one commits a thullaccaya. When the Sangha has designated the site and one is in doubt, one commits a thullaccaya. The same fivefold formulation applies to a dangerous place perceived as dangerous and to obstructed access perceived as obstructed.

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

There is no offense when the Sangha has designated the site and one builds in a place that is not dangerous and whose access is not obstructed; when one builds for the Sangha; when one builds a shrine for the Buddha, a preaching hall, a grass hut, a leaf hut, or a small cell just large enough to accommodate the body; or when many people build a cell together.

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

VIII. GROUNDLESS ACCUSATION

A. ORIGIN

At one time, the Buddha was dwelling on Mount Gijjhakuta near the city of Rajagaha. At that time, Venerable Dabba Mallaputta ^[83], who had attained arhatship, was seated in meditation and contemplation in a secluded place. He thought to himself: “This body is impermanent and unstable. By what means should I now seek that which is stable?” The Venerable then thought: “Should I now devote myself fully to making offerings by assigning lodgings within the Sangha and inviting the Sangha in sequence to attend meals?”

Then, in the late afternoon, Dabba Mallaputta arose from his secluded meditation, adjusted his robes, went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and addressed the Blessed One:

“Just now, while seated in meditation and contemplation in a secluded place, I thought to myself: ‘This body is impermanent and unstable. By what means should I now seek that which is stable? Should I devote myself fully to making offerings by assigning lodgings within the Sangha and inviting the Sangha in sequence to attend meals?’”

The Blessed One told the bhikkhus:

“Dabba Mallaputta should be appointed to assign lodgings for the Sangha and to invite the Sangha in order to partake of meals.”

By a motion followed by one proclamation, the assembly should appoint a capable person as stated above. The motion should be made as follows:

“Venerable Sangha, please listen. If it is the appropriate time for the Sangha, the Sangha consents to appoint Dabba Mallaputta to assign lodgings for the Sangha and to invite the Sangha in order to attend meals. This is the motion.

“Venerable Sangha, please listen. The Sangha now appoints Dabba Mallaputta to assign lodgings for the Sangha and to invite the Sangha in order to partake of meals. Those venerable ones who consent to the Sangha’s appointment of Dabba Mallaputta to assign lodgings for the Sangha and to invite the Sangha in order to attend meals should remain silent; anyone who does not consent should speak.

“The Sangha has consented to appoint Dabba Mallaputta to assign lodgings for the Sangha and to invite the Sangha in order to attend meals. The Sangha remains silent. Thus do I record this matter.”

Dabba Mallaputta then assigned lodgings for the Sangha. Those of like inclination were placed together^[84]: forest dwellers with forest dwellers, almsfood eaters^[85] with almsfood eaters, rag-robe wearers with rag-robe wearers,^[86] those who did not perform the procedure for leftover food with those who did not perform the procedure for leftover food,^[87] one-session eaters with one-session eaters, those who ate a single morsel with those who ate a single morsel, charnel-ground dwellers with charnel-ground dwellers, open-air dwellers with open-air dwellers, tree-root dwellers with tree-root dwellers, those who always sat with those who always sat, those who sat wherever assigned with those who sat wherever assigned, wearers of the three robes with wearers of the three robes,

bhanakas^[88] with bhanakas, the learned with the learned, Dharma teachers with Dharma teachers, Vinaya holders with Vinaya holders, and meditators with meditators.

At that time, visiting bhikkhus came to Rajagaha, and Dabba Mallaputta assigned them lodgings in the appropriate order. Then, at dusk, an elder bhikkhu ascended Mount Gijjhakuta. Venerable Dabba Mallaputta emitted light from his hand while assigning the lodging. The Venerable said:

“This is the room. This is the corded bed. This is the wooden bed. These are the large and small mattresses. This is the pillow. This is the ground covering. This is the spittoon. This is the urine vessel. This is the place for defecation. This is the allowable ground. This is the unallowable ground.”

The Blessed One praised him, saying:

“Among my disciples who assign lodgings for the Sangha, Dabba Mallaputta is foremost.”

At that time, the bhikkhu Mettiya ^[89] came to Rajagaha. Dabba Mallaputta assigned lodgings to visiting bhikkhus according to the appropriate order, beginning with the senior elders. Since the bhikkhu Mettiya was junior in the assembly, he received a poor room and poor bedding. Mettiya became angry and said: “Dabba Mallaputta is biased. To those whom he likes, he assigns good rooms and good bedding. To those whom he dislikes, he gives poor rooms and poor bedding. Why did the Sangha appoint such a biased person to assign the Sangha’s lodgings?”

Early the following morning, Dabba Mallaputta invited the members of the Sangha in order to attend meals.

At that time, in the city of Rajagaha, there was a donor who each year regularly offered the Sangha one fine meal. On that day, it was the bhikkhu Mettiya’s turn to be invited there. The donor’s household heard that the bhikkhu Mettiya would come in order to partake of the meal. They therefore spread poor coverings outside the gateway to receive him, and the seat and food they provided were likewise inferior. Upon receiving such poor food, the bhikkhu Mettiya became even angrier and said:

“Dabba Mallaputta is biased. To those whom he likes, he assigns good rooms and good bedding. To those whom he dislikes, he gives poor rooms and poor bedding. Because he dislikes us, he gave me a poor room and poor bedding. This morning, because he dislikes us, he again invited us to partake of inferior food. Why did the Sangha appoint such a biased bhikkhu to assign lodgings for the Sangha and invite the Sangha to meals?”

At that time, in the city of Rajagaha, there was a bhikkhuni named Mettiya,^[90] the sister of the bhikkhu Mettiya. When she heard that the bhikkhu Mettiya had come to Rajagaha, she went to visit him:

“Was your long journey tiring? Was it very arduous?”

Although addressed with such courteous inquiries, the bhikkhu Mettiya remained silent and did not reply. The bhikkhuni asked:

“Venerable sir! What offense have I committed that you do not answer me?”

The bhikkhu Mettiya said:

“What need is there to speak with you? I am being harassed by Dabba Mallaputta, yet you are unable to help me.”

The bhikkhuni asked:

“What expedient would you have me employ so that Dabba Mallaputta will no longer harass you, Venerable sir?”

The bhikkhu Mettiya said:

“Wait until the Buddha and the Sangha of bhikkhus have assembled, then go before the assembly and say: ‘Venerable Ones! This is truly unwholesome, improper, unseemly, unconformable, unfitting, and untimely! Formerly, I relied upon a place free from fear and distress; why have fear and distress now arisen? Why has fire arisen in the water? This Dabba Mallaputta [588a1] has violated me.’ The Sangha will then assemble in concord and perform the act of expulsion. In this way, he will no longer come to harass us.”

The bhikkhuni said:

“What difficulty is there in this? I can do it.”

Then the bhikkhuni Mettiya went before the Sangha… as stated above.^[91]

Notes:

^[16] The Chinese text ends fascicle 2 here.

^[17] Mahāsāṅghika 5: The Buddha was at Rājagṛha, in the Kalandaka Bamboo Grove. The novice bhikkhuni Zhili 支梨, a disciple of the bhikkhuni Utpalā 優钵羅, was sent to bring a robe to Udāyin; Udāyin led her into a private room and embraced her. This was followed by a series of incidents involving various other people.

^[18] Lustful intention 淫欲意; Mahīśāsaka 2 (T22n1421, p. 11a28): “the mind transformed by the abundance of desire” 欲盛變心. Mahāsāṅghika 5 (T22n1425, p. 265c23): “the mind transformed by lust” 淫欲變心; the gloss says: “The past mind has entirely ceased and undergone transformation; hence it is called transformed.” Yet transformation here refers to transformation in relation to the faculties, powers, factors of awakening, and kinds of the Path. Pali, Vin. iii. 120: otiṇṇo vipariṇatena cittena, “overcome by a transformed mind”; the gloss explains otiṇṇo as the mind of craving being tightly bound by sexual desire.

^[19] Mahīśāsaka, ibid.: a female, including even a newborn infant. Pali, ibid.: a female, including even a newborn infant, meaning a human being and not a yakṣa, ghost, or animal.

^[20] Chinese: “bodily contact with another” 身相觸; Mahīśāsaka: “bodily rubbing and contact with another” 身相摩觸. Pali, Vin. iii. 119: kāyasaṃsaggaṃ samāpajjeyya, “to engage in bodily contact.” The Commentary: hatthaggahaṇādi kāyasampayogaṃ, bodily union through holding hands, and so forth.

^[21] Chinese: chong mo 重摩, without explanation. Mūlasarvāstivāda: “intense contact” 極觸. Pali: parāmasanā, rubbing all over; the Commentary: parāmasanā nāma itocito ca saṃpaṇā, “rubbing all over” means touching here and there.

^[22] Mūlasarvāstivāda Vinaya 11, p. 683c, lists nine actions constituting a saṅghāvaśeṣa offense: touching 觸, intense touching 極觸, leaning against 慿, grasping 捉, pulling toward oneself 牽, dragging 曳, raising 上, lowering 下, and embracing all over 遍抱. Compare Pali, Vin. iii. 121, which lists acts of contact: āmasanā parāmasanā omasanā ummasanā olaṅghaṇā ullaṅghaṇā kaḍḍhanā patikaḍḍhanā abhiniggahaṇā abhinippīḷaṇā gahaṇaṃ chupaṇaṃ—stroking, stroking all over, stroking downward, stroking upward, bending down, bending upward, embracing tightly, pressing close, grasping, and touching.

^[23] Rubbing 摩. Mahīśāsaka: rubbing and touching 摩觸. Sarvāstivāda: rubbing and grasping 摩捉. Mūlasarvāstivāda: touching 觸. Pali: āmasanā, from the verb masati (Skt. mṛś): to touch or stroke.

^[24] Pulling 牽. Mūlasarvāstivāda: pulling someone from afar closer to oneself.

^[25] Chinese: pressing down 捺. Pali: chupanaṃ nāma phuṭṭhamattaṃ, “touching” means mere physical contact.

^[26] Chinese: “one’s bodily garment touches the other’s bodily garment or ornaments” 身衣觸身衣瓔珞具. Compare Pali, Vin. iii. 122: …itthiyā kāyapaṭibaddhena kāyapaṭibaddhaṃ āmasati, with something attached to his body—the bhikkhu’s clothing—he touches something attached to the woman’s body—her clothing…

^[27] A person of dual sex 二形; Mahīśāsaka, Mahāsāṅghika, and Sarvāstivāda: paṇḍaka 黃門; Pali: paṇḍaka.

^[28] Hollow grass 草 [卄/告]; Song-Yuan-Ming editions: grass stalk 草秸. This refers to hollow-stemmed grass capable of arousing sexual desire. The other Vinayas do not mention these cases of duṣkṛta offenses.

^[29] Dharmaguptaka, fascicle 3 (T22, p. 581b ff.); Mūlasarvāstivāda, fascicle 11 (T23n1442, p. 684a15); Sarvāstivāda-vibhāṣā, fascicle 3 (T23, p. 520b9); Sarvāstivāda, fascicle 3 (T23, p. 15c18); Mahīśāsaka, fascicle 2 (T22n1421, p. 11b23); Mahāsāṅghika, fascicle 5 (T22n1425, p. 267c19); Pali, Saṅghādisesa 3: mātugāmaṃ dutthullāhi vācāhi obhāseyya, Vin. iii. 127.

^[30] Mahāsāṅghika: The Buddha was at Rājagṛha.

^[31] Mahāsāṅghika: “He speaks vile words conforming to sexual intercourse, as between a young man and a young woman.” Mūlasarvāstivāda: “He speaks coarse, vile, indecent words connected with sexual intercourse, as between husband and wife.” Pali, Vin. iii. 128: duṭṭhullāhi vācāhi obhāseyya, yathā taṃ yuvā yuvatiṃ mehunūpasaṃhitāhi, speaking lewd words connected with sexual intercourse, as a young man might speak to a young woman.

^[32] Mūlasarvāstivāda: a mind enmeshed in defilement 染纏心.

^[33] Pali, Vin. iii. 128: duṭṭhullā nāma vācā vaccamaggapassāmaggamethunadhammap-paṭisaṃyuttā vācā, “Lewd speech” means words connected with sexual intercourse and concerning the passages for excrement and urine.

^[34] Sarvāstivāda (T23n1435, p. 16a16), nine circumstances constituting an offense: praise, disparagement, begging, requesting, questioning, counter-questioning, explaining, instructing, and reviling 讚毀乞願問反問辦教罵. Mūlasarvāstivāda (T23n1442, p. 684b4), nine circumstances 九事: speaking favorably, speaking unfavorably, requesting directly, requesting through an expedient, asking directly, asking obliquely, citing an incident, praising, and angrily reviling 謂善說惡說直乞方便乞直問曲問引事讚歎瞋罵. Pali, with reference to the two passages, gives nine matters, as do the two Vinayas above: dve magge ādissa vaṇṇampi bhaṇati, avaṇṇampi bhaṇati, yācatipi, āyācatipi, pucchatipi, paṭipucchatipi, ācikkhatipi, anusāsatipi, akkosatipi.

^[35] Chinese: finger seal 指印; that is, Pali aṅgulimuddikā, a ring used as a token of identification.

^[36] Original Chinese: contemplation of the impurity and foulness of the body 不淨惡露觀; see Dīrgha Āgama 9, the Daśottara Sūtra (T1, p. 52a7–8); Pali: asubha-bhāvanā.

^[37] The procedure concerning leftover food 餘食法. Dharmaguptaka, fascicle 14 (T22, p. 660a), pācittiya 35: If a bhikkhu has finished eating and is invited to eat more, and he eats again without performing the procedure concerning leftover food, he commits a pācittiya offense.

^[38] Eating in one sitting 一坐食: eating only one meal each day, in a single sitting. Dharmaguptaka, fascicle 14, p. 660a: pācittiya 35.

^[39] Chanting reciter 唄匿; Pali: bhāṇaka, one who recites or chants.

^[40] Mahīśāsaka, Mahāsāṅghika, and Sarvāstivāda: The Buddha was at Śrāvastī. Mūlasarvāstivāda: Śrāvastī.

^[41] Kāla 迦羅; Mahīśāsaka: the householder Kālu 長者名迦留; Sarvāstivāda: Kāla, the son of the householder Mṛgāra 鹿子長者兒名曰迦羅; Mūlasarvāstivāda: the householder Kṛṣṇamṛgāraputra 黑鹿子. Pali: āyasmā udāyī sāvatthiyaṃ kulūpako hoti, the Venerable Udāyī frequently visited a family in Sāvatthī.

^[42] Mahīśāsaka: the precept was established twice. The first time was because Kālu acted as a go-between to arrange a marriage. The second was because the group of six bhikkhus acted as go-betweens for illicit liaisons. In the Pali, this training rule was established twice. The first time was because Udāyī acted as a go-between to arrange a marriage. The second was because Udāyī acted as a go-between for an illicit liaison.

^[43] Going back and forth; in the Vinaya text: going back and forth between the two parties 往來彼此. Mahīśāsaka: performing the act of matchmaking 行嫫法; Sarvāstivāda: performing the act of arranging a marriage 行嫫嫁法; Mahāsāṅghika: acting to unite a man and a woman 行和合男女. Pali: sañcarittaṃ samāpajjeyya, to engage in acting as a go-between.

^[44] Mahīśāsaka: ten classes of women and ten classes of men. Sarvāstivāda: fourteen classes of women under guardianship. Mūlasarvāstivāda: seven classes of women and ten cases of illicit liaison. Sarvāstivāda: fourteen classes of women under guardianship. Pali (Vin. iii. 139): ten classes of women who are unmarried or not yet married, and ten kinds of wives.

^[45] Chinese: tỳ 婢. Pali: dāsī, explained as: dāsī ceva hoti bhariyā ca, she is both a female slave and a wife.

^[46] A freed female slave 放去婢.

^[47] Mahīśāsaka: protected by the Dharma 法護, one who has gone forth according to the true Dharma and practices the holy life. This should be understood as a woman protected by law. Mūlasarvāstivāda: one who has legal protection 有法護, a widowed woman who preserves her chastity and whom no one dares violate. Pali: dhammarakkhitā nāma sahadhammikā rakkhanti gopenti issariyaṃ kārenti vasaṃ vattenti (Vin. iii. 139), protected by the Dharma; that is, companions in the Dharma (= fellow practitioners) protect her, watch over her, exercise authority over her, and keep her under control.

^[48] Living according to her own pleasure 自樂; Mahīśāsaka: self-determined 自任, a woman who lives according to her own preference. Mahāsāṅghika: dwelling at will 隨意住, a woman who agrees to live with a man according to her wishes and, whenever she no longer wishes to do so, may freely leave. Mūlasarvāstivāda: a wife by her own pleasure 自樂婦, one who becomes a wife by personally going to the man she favors and saying, “I am pleased to become your wife.” Pali: chandavāsinī nāma piyo piyaṃ vāseti, one who is kept as a wife for the purpose of desire; that is, the beloved keeps the beloved.

^[49] Pali: paṭavāsinī nāma paṭaṃ datvā vāseti, one who is kept as a wife after being given a garment.

^[50] Sharing the same occupation 同業; Sarvāstivāda: joined livelihood 合生, proposing to the man that they combine their property and live together; Mūlasarvāstivāda: living together 共活. Pali: kammakārī, a wife who is like a worker.

^[51] Sarvāstivāda: obtained by water 水得, the man pours water onto the woman’s hand to confirm her as his wife. Pali: odapattakinī nāma udakapattaṃ āmasitvā vāseti, a woman bearing a bowl of water who, after the man gives her the water vessel, is then taken as a wife.

^[52] A freed female slave 放去婢; Mahāsāṅghika 6 (T22, p. 273b7): release 放 is of two kinds. The first is by sale: according to the law of the country of Phả-lê, if a man no longer likes his wife, he may sell her. The second is divorce: according to the law of certain countries, if husband and wife no longer love one another, they may go to an official and submit three and a half coins and two lengths of silk, whereupon they may divorce.

^[53] Obtained in a border region 邊方得; Mūlasarvāstivāda: a wife under the king’s banner 王旗婦. Pali: dhajāhaṭā, a wife seized through conquest.

^[54] Pali, Vin. iii. 144, kuṭikāsikkhapadaṃ.

^[55] Mahāsāṅghika: the Buddha was at the Wilderness Monastery 曠野精舍; Sarvāstivāda: the Buddha was in the country of A-la-tì 阿羅毘國.

^[56] Wilderness Country 曠野國; Mahīśāsaka 3: the village of A-trà-bệ 阿荼髀邑; Sarvāstivāda 3: the A-la-tì bhikkhus 阿羅毘比丘. Pali: āḷavakā bhikkhū, the bhikkhus of Āḷavī, a town situated between Sāvatthī (Xá-vệ) and Rājagaha (Vương-xá).

^[57] Mahāsāṅghika, ibid.: Venerable Śāriputra.

^[58] The base edition has: lãi topknot 蠡髻; the Song-Yuan-Ming editions: conch topknot 螺髻. Pali: dve bhātaro isayo, two brother seers.

^[59] Ma-ni-kiền-đại 摩尼犍大. Pali: maṇikaṇṭho nāgarājā, the nāga king Maṇikaṇṭha.

^[60] Jeweled necklace 瓔珞; Mahīśāsaka 2: a maṇi jewel 摩尼珠. Pali: maṇi jewel.

^[61] Mahāsāṅghika 6: a bhikkhu named Bạt-cừ 跋懅.

^[62] The base edition erroneously includes the extra words: “The bhikkhu replied” 比丘報言.

^[63] Lại-tra-bà-la 賴吒婆羅, namely Lại-tra-hoà-la in Madhyamāgama 31, the son of a wealthy householder in Sāvatthī, an exemplar of the unshakable faith of a young man from a wealthy family who resolved to go forth (T1, p. 623a). Cf. Pali, Raṭṭhapāla-sutta, M. ii. 54ff.

^[64] Original Chinese: ốc 屋, house. Mahīśāsaka 2 (T22, p. 14a20): room 房, within which one can walk, stand, lie down, and sit. Sarvāstivāda: dwelling 舍, including warm houses, cool houses, halls, upper stories, and so forth. Pali (Vin. iii. 149): kuṭi, a hut or thatched shelter.

^[65] Mahīśāsaka 2: without an owner, meaning that there is no dānapati (donor).

^[66] For oneself 自為己. Mahīśāsaka 2: for oneself 為身, built for oneself, not for another person or for the Sangha.

^[67] Mahāsāṅghika 6 (T22n1425, p. 277c25): length 長, meaning the longitudinal dimension; width 廣, meaning the transverse dimension. Tu-già-đà handspan 修伽跎搩手, the Buddha’s (Sugata’s) handspan, equal to two feet and four inches. Mūlasarvāstivāda: the Buddha’s handspan is three times that of an ordinary person. Twelve ordinary handspans equal eighteen cubits. Pali: vidaṭṭhati = Skt. vitasti = twelve finger-joints, approximately nine inches.

^[68] A dangerous place 難處; Mahīśāsaka: a crossroads where many people gather; a place of prostitutes, a marketplace, and so forth. Pali: sārambha, a place where there is danger.

^[69] An obstructed place 妨處; Sarvāstivāda 3 (T23n1435, p. 20c18): the land surrounding that hut, within a radius of one fathom, is called an obstructed place if it is land belonging to a stupa, an official, a layperson, non-Buddhist practitioners, or a nuns’ residence, or if it contains large rocks, rivers or streams, pits, and so forth. Mahāsāṅghika 6 (T22, p. 278b9): a non-obstructed place is one where, on every side of the dwelling, there is sufficient room for a twelve-rung ladder 十二桄梯, with a distance of one cubit between every two rungs.

Mahīśāsaka 2 (T22, p. 14a29): a place with access 有行處, a place having a passageway. Mūlasarvāstivāda 12: subject to dispute 有諍競, disputed land near which there is a government office, the home of an elder, the home of non-Buddhist practitioners, a nunnery, and so forth. Pali: aparikkammana, a place without access.

^[70] A cart laden with grass 草車; Pali: yuttena sakaṭena, a freight cart drawn by oxen.

^[71] Mahāsāṅghika 2: first perform the motion requesting a Sangha act, that is, propose that the Sangha assemble to resolve the request of the bhikkhu concerned. Only afterward does one request the formal act of seeking permission, submitting the proposal that the Sangha supervise the lawful construction of the dwelling.

^[72] Mahāsāṅghika 2: through a Sangha act, the Sangha appoints bhikkhu representatives, at most three persons. In the Dharmaguptaka and Mahīśāsaka texts, there is no passage concerning a Sangha act of appointment.

^[73] Chinese: granting a designation of the site 與處分; Pali: kuṭivatthudesana, designating a place where a dwelling may be built.

^[74] Pali, Vin. iii. 153: if a bhikkhu directs someone to build a dwelling at a site not designated by the Sangha, a dangerous place, or a place without access, he commits one saṅghādisesa and two dukkaṭas.

^[75] Mūlasarvāstivāda 12 (T23n1442, p. 689a24): constructing a large monastery 造大寺. Mahāsāṅghika: a large dwelling 大房舍. Pali, Vin. iii. 155: vihārakāra, constructing a monastery.

^[76] Cù-sư-la 瞿師羅. Pali: Ghositārāma.

^[77] Câu-thiểm-di 拘睒彌; Mahīśāsaka 3: Câu-xá-di 拘舍彌. Mūlasarvāstivāda 12: Kiều-thiểm-tì 憍閃毘.

^[78] Ưu-điền 優填. Mahāsāṅghika 6: there was a donor named A-bạt-tra 阿跋吒. The Pali text does not mention the king’s name. According to Pali sources, during the Buddha’s time, the king of Kosambī was Parantapa; his successor was Udena.

^[79] Xiển-đà 闡陀. Sarvāstivāda: Xiển-na 闡那. Pali: Channa.

^[80] The sacred banyan tree 尼拘律神樹. Pali: cetiya-rukkham, a tree with a shrine dedicated to a deity.

^[81] Pali, Vin. iii. 156: mahallako nāma vihāro sassāmiko vuccati, a monastery built by a donor is regarded as large.

^[82] A cart laden with grass 草車; Pali: yuttena sakaṭena, a freight cart drawn by oxen.

^[83] Đạp-bà-ma-la Tử 沓婆摩羅子; Mahīśāsaka 3: Đà-bà Lực Sỹ Tử 陀婆力士子; Mahāsāṅghika: Đà-phiêu Ma-la Tử 陀驃摩羅子; Sarvāstivāda 4: Đà-phiêu Lực Sỹ Tử 陀驃力士子; Mūlasarvāstivāda 13: Thật Lực Tử 實力子. Pali: Dabba Mallaputta.

^[84] Like-minded (bhikkhus) 同意者. Pali (Vin. iii. 159): sabhāgānān bhikkhūnaṃ, bhikkhus belonging to the same group.

^[85] A bhikkhu who subsists solely on alms and does not accept a donor’s invitation: one of the ascetic practices.

^[86] This refers to a bhikkhu who wears only refuse-rag robes: one of the ascetic practices.

^[87] That is, after a bhikkhu has finished eating, he does not eat any more, even if he has not eaten his fill.

^[88] Bối nặc 唄匿; see ch. ii, n. 39.

^[89] Cidi 慈地: According to the text, this appears to be the name of one person. However, when pronouns are used, the Chinese translation says “we” (我等) or “you” in the plural (汝等). Thus, Cidi does not refer to a single bhikkhu, but to a group of bhikkhus. The Mahīśāsaka Vinaya, fascicle 3, has: “the brothers Cidi” 慈地兄弟, meaning two persons. The Mahāsāṃghika Vinaya, fascicle 7: the group of six bhikkhus. The Sarvāstivāda Vinaya, fascicle 4: Mitra-bhūmā 彌多羅浮摩, one person. The Mūlasarvāstivāda Vinaya, fascicle 13: the two bhikkhus Shanyou and Dadi 善友大地. Pali: Mettiyabhummajakā bhikkhū, the bhikkhus who were associates of Mettiya and Bhummaka, belonging to the group of six bhikkhus.

^[90] Ci 慈. Pali: Mettiyā.

^[91] End of fascicle 3.