四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and annotated
11. At that time, a paṇḍaka[217] came to the Saṅghārāma and said to the bhikkhus, “I wish to go forth and receive full ordination.” The bhikkhus immediately allowed him to go forth and receive full ordination.
After receiving full ordination, he said to the bhikkhus, “Come and do such-and-such things with me.”
The bhikkhus said, “Go away! Begone! Who needs you?”
He then went to the monastery attendants and novices and said, “Come and do such-and-such things with me.”
The monastery attendants and novices said, “Go away! Begone! Who needs you?”
That paṇḍaka went outside the monastery and engaged in sexual acts with cowherds and goatherds. When the laypeople saw this, they became offended and said, “The Sakyan ascetics are all paṇḍakas; among them, men engage in sexual acts with one another.”
The bhikkhus reported this matter to the Buddha. The Buddha said:
“A paṇḍaka cannot prosper in my Dharma. He must not be permitted to go forth and receive full ordination. If he has already gone forth and received full ordination, he must be expelled.”
Here, there are paṇḍakas by birth, paṇḍakas through castration, paṇḍakas through jealousy, paṇḍakas through transformation, and half-month paṇḍakas.[218]
By birth: One is a paṇḍaka from the moment of birth.
Through castration: After birth, everything is cut away, making one a paṇḍaka.
Through jealousy: Upon seeing others engage in sexual intercourse, one’s own lust arises.
Through transformation: When engaging in sexual intercourse with another, the five organs disappear, transforming one into a paṇḍaka.
Half-month: For half the month one possesses male potency, and for half the month one does not possess male potency.
12. The Buddha was journeying through the land of Vārāṇasī. At that time, the nāga king Supradarśana[219] had an exceedingly long lifespan. Becoming disgusted with his nāga body, he thought, “Having now been born among these long-lived nāgas, when shall I ever be freed from this body?” The nāga king then thought, “These Sakyan ascetics cultivate pure conduct. I shall now go there and seek to go forth in the path; perhaps I may thereby be freed from this nāga form.” Having thought this, the nāga king transformed himself into the form of a young non-Buddhist ascetic, went to the Saṅghārāma, and said to the bhikkhus, “I wish to go forth and receive full ordination.”
Without examining his original nature, the bhikkhus hastily allowed him to go forth and receive full ordination, and had him share a room with a bhikkhu. When that bhikkhu went out on some business, the nāga king Supradarśana lay down to sleep. By the natural law governing nāgas, there are two circumstances in which they cannot remain apart from their original form: the first is while sleeping, and the second is while engaging in sexual intercourse.
At that time, the nāga king’s body expanded until it filled the entire room and protruded through the opening of the window. When the bhikkhu returned and pushed the door with his hand, he touched the nāga’s body. Startled, he realized that there was something unusual inside the room and cried out loudly:
“Snake! Snake!”
A bhikkhu in a nearby room heard the loud cry and asked:
“Why are you shouting?”
The bhikkhu recounted the entire matter. The nāga king also heard the bhikkhu’s cry, awakened, sat cross-legged, straightened his body, established right mindfulness, and fixed his attention before him. The bhikkhu then entered and asked:
“Who are you?”
The one seated cross-legged replied:
“I am the nāga king Supradarśana. I was born and raised among the nāgas. Because I had grown weary of this body, I thought, ‘When shall I ever be freed from this nāga body?’ I then thought, ‘The Sakyan ascetics cultivate pure conduct. I may now go there and ask to go forth in the path, in the hope of escaping this nāga form.’”
The bhikkhus [813a1] brought this matter before the Buddha and reported it to him. The Buddha said:
“Animals cannot prosper in my Dharma. If one has not yet gone forth, one must not be permitted to go forth and receive full ordination. If one has already been permitted to go forth and receive full ordination, one should be expelled.”
13.1. At that time, a young non-Buddhist ascetic deliberately killed his mother. After killing her, he was constantly filled with sorrow and grief and continually thought, “Who can dispel my sorrow?” The young man then thought, “The Sakyan ascetics cultivate many wholesome dharmas. I shall now go there and request to go forth and train in the path, in the hope of extinguishing this offense.” Having thought this, the young man immediately went to the Saṅghārāma and said to the bhikkhus:
“I wish to go forth and train in the path.”
Seeing him, the bhikkhus thought that he was the nāga king Supradarśana and therefore asked:
“To what class of being do you belong?”
The young man replied:
“I am a non-Buddhist ascetic of such-and-such a name. I deliberately killed my mother. After killing her, I was constantly filled with sorrow and thought, ‘Who can dispel my sorrow?’ I then thought, ‘The Sakyan ascetics cultivate many wholesome dharmas. I shall now go there and request to go forth and train in the path, in the hope of extinguishing this offense.’ Therefore, I have come here to seek permission to go forth.”
The bhikkhus brought this matter before the Buddha and reported it to him. The Buddha said:
“One who has killed his mother cannot prosper in my Dharma. If he has not yet gone forth, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he should be expelled.”
13.2. At that time, a non-Buddhist ascetic deliberately killed his father. After killing him, he was constantly filled with sorrow and grief and continually thought, “Who can dispel my sorrow?” The young man then thought, “The Sakyan ascetics cultivate many wholesome dharmas. I shall now go there and request to go forth and train in the path, in the hope of extinguishing this offense.” Having thought this, the young man immediately went to the Saṅghārāma and said to the bhikkhus:
“I wish to go forth and train in the path.”
The bhikkhus thought that he was the nāga king Supradarśana and therefore asked:
“I am a non-Buddhist ascetic of such-and-such a name. I deliberately killed my father. After killing him, I was constantly filled with sorrow and thought, ‘Who can dispel my sorrow?’ I then thought, ‘The Sakyan ascetics cultivate many wholesome dharmas. I shall now go there and request to go forth and train in the path, in the hope of extinguishing this offense.’ Therefore, I have come here to seek permission to go forth.”
The bhikkhus brought this matter before the Buddha and reported it to him. The Buddha said:
“One who has killed his father cannot prosper in my Dharma. If he has not yet gone forth, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he should be expelled.”
13.3. At that time, a large group of bhikkhus were traveling from the land of Kosala. Along the way, they came upon an araṇya and discussed among themselves, saying, “This araṇya bears such-and-such a name. An arhat was killed here.” One among them said:
“He truly was an arhat.”
Someone asked:
“How do you know?”
He replied:
“Because when he was killed, his mind did not change.”
Someone asked:
“How do you know that, Venerable?”
He said:
“I was one of those who killed him.”
The bhikkhus reported the entire matter to the Buddha. The Buddha said:
“One who has killed an arhat cannot benefit from my Dharma. If he has not yet gone forth, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he should be expelled.”
13.4. At that time, the Venerable Upāli rose from his seat, bared his right shoulder, removed his footwear, placed his right knee on the ground, joined his palms, and said:
“Venerable Blessed One, what should be done if someone causes a schism in the Sangha?”
The Buddha said:
“Such a person is like Devadatta. If he has not yet gone forth and received full ordination, he must not be permitted to go forth and receive full ordination. If he has already been permitted to go forth and receive full ordination, he must be expelled.”
13.5. Upāli asked again:
“What should be done with one who, with malicious intent, causes the Buddha’s body to bleed?”
The Buddha said:
“A person such as Devadatta, if not yet gone forth and received full ordination, must not be allowed to go forth and receive full ordination. If he has already been allowed to go forth and receive full ordination, he must be expelled.”
v. Matters Related to Impediments
1. At that time, a bhikkhu changed sex and became a woman. The bhikkhus thought, “Should this person be expelled?” The Buddha said:
“This person must not be expelled. I permit the years and ordination seniority previously received under the preceptor and acarya to be transferred together with this person, who shall dwell among the community of bhikkhunis.”
2. A bhikkhuni changed sex and became a man. The bhikkhunis thought, “Should this person be expelled?” The Buddha said:
“This person must not be expelled. I permit the years and ordination seniority previously received under the preceptor and acarya to be transferred together with this person, who shall dwell among the community of bhikkhus.”
3. A bhikkhu became one possessing both male and female sexual characteristics. The bhikkhus thought, “Should this person be expelled?” The Buddha said:
“This person should be expelled.”
A bhikkhuni became one possessing both male and female sexual characteristics. The bhikkhunis thought, “Should this person be expelled?” The Buddha said:
“This person should be expelled.”
4. A bhikkhu had his male organ and both testicles severed by bandits. The bhikkhus thought, “Should he be expelled?” The Buddha said:
“He should not be expelled.”
A bhikkhu had his male organ and both testicles severed by an enemy. The bhikkhus thought, “Should he be expelled?” The Buddha said:
“He must not be expelled.”
A bhikkhu had his male organ and testicles bitten off by a wild beast. The bhikkhus thought, “Should he be expelled?” The Buddha said:
“He must not be expelled.”
Because of causes and conditions arising from karmic retribution, a bhikkhu’s male organ fell off by itself. The bhikkhus thought, “Should he be expelled?” The Buddha said:
“He must not be expelled.”
A bhikkhu cut off his own male organ. The bhikkhus thought, “Should he be expelled?” The Buddha said:
“He should be expelled.”
5. A person who wished to receive full ordination was led outside the boundary. The bhikkhus asked, “Who are you?” The person refused to state his name. They further asked, “Who is your preceptor?” Again, he did not state his preceptor’s name. When instructed to request ordination, he also refused to make the request. The bhikkhus reported this to the Buddha. The Buddha said:
“There are three kinds of persons who may not receive full ordination: one who does not state his own name, one who refuses to state his preceptor’s name, and one who, when instructed to request ordination, refuses to make the request. These three kinds of persons may not receive full ordination.”
6. A person wearing a layman’s clothing received full ordination. After receiving ordination, he immediately wore those clothes into the village to seek alms. When the laypeople saw him, they asked:
“Who are you?”
He replied:
“I am a Sakyan ascetic.”
The laypeople said:
“A Sakyan ascetic does not look like this.”
The Buddha said:
“One must not receive full ordination while wearing a layman’s clothing.”
Another person wearing the robes of a non-Buddhist ascetic received full ordination. After receiving ordination, he immediately wore those robes into the village to seek alms. When the laypeople saw him, they asked:
“What kind of person are you?”
He replied:
“I am a Sakyan ascetic.”
The laypeople said:
“A Sakyan ascetic does not look like this.”
The Buddha said:
“A person wearing the robes of a non-Buddhist ascetic must not be given full ordination.”
A person wearing ornaments on his body received full ordination. After receiving full ordination, he entered the village to seek alms. When the laypeople saw him, they asked:
“What kind of person are you?”
He replied:
“I am a Sakyan ascetic.”
The laypeople said:
“A Sakyan ascetic does not look like this.”
The Buddha said:
“A person wearing ornaments on his body must not be allowed to receive full ordination.”
There are three kinds of persons who cannot be said to have received full ordination: one wearing worldly clothing, one wearing the robes of a non-Buddhist ascetic, and one wearing ornaments on the body. Full ordination is not valid for these three kinds of persons.
7. Someone conferred full ordination upon a sleeping person. When the person awoke, he returned home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon a sleeping person.”
8. Someone conferred full ordination upon an intoxicated person. When the person sobered up, he returned home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I [814a1] did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon an intoxicated person.”
9. Someone conferred full ordination upon an insane person. When the person regained his sanity, he returned home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon an insane person.”
There are three kinds of persons who may not receive full ordination: a sleeping person, an intoxicated person, and an insane person. These are called the three kinds of persons who may neither receive nor be conferred full ordination.
10. Someone conferred full ordination upon a naked person. After obtaining clothing, the person returned home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon a naked person.”
Someone conferred full ordination upon a person who was angry. When his anger had subsided, the person returned home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon a person who is angry.”
Someone conferred full ordination upon a person who was compelled to receive it. Afterward, the person fled home. The bhikkhus said:
“Do not return home! You have already received full ordination.”
The person replied:
“I did not receive full ordination.”
The bhikkhus went and reported this to the Buddha. The Buddha said:
“Full ordination must not be conferred upon a person under coercion.”
There are three kinds of persons who may not receive full ordination: a naked person, a person who is angry, and a person under coercion. These are called the three kinds of persons who may not receive full ordination.
Likewise, those whose hands have been cut off, whose feet have been cut off, or whose hands and feet have both been cut off; whose ears have been severed, whose nose has been severed, or whose ears and nose have both been severed; whose male organ has been cut off, whose testicles have been castrated, or whose male organ has been cut off and whose testicles have been castrated; whose hands have been cut off, whose elbows have been cut off, whose fingers have been cut off;
those chronically afflicted with sores, who manifest signs of impending death, whose body is covered with tumors, whose body resembles that of a woman, whose name is recorded on the government register as having fled taxation, who have cancer, the body of a fish-dragon, a pointed head, a disabled left arm, a disabled right arm, saw-like teeth, worms in the body, worms in the head, numbness affecting the hair of the head, crooked fingers, six fingers, fingers without joints, only one testicle, no testicles, a prolapse disorder, inward curvature, outward curvature, both inward and outward curvature, an upward-rising breath disorder, small tumors, a disorder of spitting up saliva, and so forth;
or those afflicted by various sufferings, disease of the male organ, blue eyes, yellow eyes, red eyes, putrid eyes, bloodshot eyes, eyes with red films, eyes with blue films, eyes with yellow films, eyes with white films, crystalline growths in the eyes, excessively deep-set eyes, triangular eyes, eyes like those of a female monkey, enormous eyes, protruding eyes, only one eye, sidelong eyes, dim eyes, pointed eyes, crooked eyes, wrathful eyes, furtively peering eyes, sores on the eyes, mottled skin lesions, foul-smelling sores on the body, spreading ulcers on the body; or those who are mute, deaf, or both deaf and mute; whose toes are curled, who walk on tiptoe, whose legs are crooked; who have only one hand, one foot, or one ear; who have no hands, no feet, or no ears;
who have no hair, no body hair, or no teeth; who have blue hair, yellow hair, or white hair; who are excessively tall or excessively short; who have women’s heels; offspring of devas, offspring of asuras, offspring of gandharvas; or those with an elephant’s head, a horse’s head, a camel’s head, an ox’s head, a donkey’s head, a dog’s head, a black goat’s head, a white goat’s head, a deer’s head, a snake’s head, a fish’s head, or a bird’s head; or those with two heads, three heads, or many heads; those entirely blue, entirely yellow, entirely black, entirely red, entirely white, or entirely resembling the complexion of a female monkey; or those afflicted with wind disease, heat disease, phlegmatic disease, disease caused by a lump in the abdomen;
those with a crooked throat, a cleft lip, no tongue, or a severed tongue; those unable to distinguish good from bad; those whose body protrudes in front, protrudes behind, or protrudes both in front and behind; those with an internal disease, an external disease, or both internal and external disease; those with a debilitating disease, a disease that leaves them constantly lying motionless; those who are excessively old; those afflicted with wasting disease; or those who have lost proper deportment in walking and standing.
All the foregoing cases bring disrepute upon the Sangha. Such persons must not be admitted to full ordination.
11. At that time, a person possessing supernatural powers received full ordination while in the sky. The Buddha said:
“Such a procedure is not considered the receiving of full ordination.”
A preceptor in the sky conferred full ordination upon a person below. The Buddha said:
“Such a procedure is not considered the receiving of full ordination.”
Through supernatural powers, persons in the sky formed the full quorum and received full ordination. The Buddha said:
“It is not considered the receiving of full ordination.”
A person concealed his form and, without appearing, received full ordination. The Buddha said:
“It is not considered the receiving of full ordination.”
A preceptor concealed his form and conferred[220] full ordination. The Buddha said:
“It is not considered the receiving of full ordination.”
The bhikkhus constituting the quorum concealed their forms and conferred full ordination. The Buddha said:
“It is not considered the receiving of full ordination.”
A person received full ordination while beyond the range of sight and hearing. The Buddha said:
“It is not considered the receiving of full ordination.”
A preceptor conferred full ordination while beyond the range of sight and hearing. The Buddha said:
“It is not considered the receiving of full ordination.”
The full number of persons was present, but full ordination was received beyond the range of sight and hearing. The Buddha said:
“It is not considered the receiving of full ordination.”
A person received full ordination outside the boundary. The Buddha said:
“It is not considered the receiving of full ordination.”
A preceptor outside the boundary conferred full ordination. The Buddha said:
“It is not considered the receiving of full ordination.”
The full number of persons was present, but full ordination was received outside the boundary. The Buddha said:
“It is not considered the receiving of full ordination.”
One who had not been given the novice precepts was given full ordination. The Buddha said:
“That person obtains full ordination, but the Sangha incurs an offense.”
The Blessed One also taught as follows:
“All persons who bring disrepute upon the Sangha must not receive full ordination.”
4. Procedure for Conferring Full Ordination
i. Instructing the Candidate for Ordination
At that time, there was a person who wished to receive ordination. He was led to a place outside the boundary and had his clothing removed for examination. The candidate was ashamed, and the ordination proceedings were halted. The bhikkhus reported this matter to the Buddha. The Buddha said:
“One must not expose a person’s body in this manner to examine him and then confer ordination. From now on, I permit the thirteen disqualifying conditions to be asked about first, after which full ordination may be conferred by a motion followed by three proclamations. The questions should be asked as follows:
“Have you committed a pārājika offense? Have you violated a bhikkhuni? Are you not one who entered the path with the mind of a thief? Are you not one who has disrupted both this teaching and an outside teaching? Are you not a paṇḍaka? Are you not one who has killed his father or killed his mother? Are you not one who has killed an arhat? Are you not one who has caused a schism in the Sangha? Are you not one who, with malicious intent, caused the Buddha’s body to bleed? Are you not a nonhuman being? Are you not an animal? Are you not one possessing both sexual characteristics?”
The Buddha said:
From now on, I permit the thirteen disqualifying conditions to be asked about first, and only afterward may full ordination be conferred. The formal Sangha act for receiving full ordination should be performed as follows.
The person wishing to receive ordination is then told to stand where he can be seen but cannot hear. The ordination master makes the following motion:
“Venerable Sangha, please listen! This person named ... seeks full ordination under the bhikkhu named .... If it is the proper time for the Sangha, may the Sangha consent to appoint the bhikkhu named ... as his instructor. This is the motion.”
The instructor then goes to the candidate and says:
“This is the antaravāsaka; this is the uttarāsaṅga; this is the saṅghāṭi; this is the bowl. Are these robes and this bowl yours?”
The candidate replies:
“Yes, they are mine.”
The instructor says:
“Good man, listen carefully! Now is the time for utmost sincerity. I shall question you. In answer to my questions, reply exactly according to the truth. Whatever is true, say that it is true. Whatever is not true, say that it is not true. What is your name? Who is your preceptor? Are you twenty years old? Are your robes and bowl complete? Have your parents given permission? Are you free from debt? Are you not a slave? Are you not a government official? Are you a man? A man may have such diseases as leprosy, cancer,[815a1] white leprosy, wasting disease, and insanity. Do you presently have any of these diseases?”
If the candidate says that he does not, the instructor says:
“As I have just questioned you, you will shortly be questioned in the same manner before the Sangha. Answer before the Sangha just as you have answered me.”
Having spoken thus, the instructor returns to the assembly, maintaining the customary deportment, stands within arm’s reach of the assembly,[221] and makes the following motion:
“Venerable Sangha, please listen! This person named ... seeks full ordination under the bhikkhu named .... If it is the proper time for the Sangha, may the Sangha consent. I have finished questioning him; permit him to enter. This is the motion.”
ii. The Candidate Addresses the Sangha
After the candidate for ordination had entered, the preceptor took charge of his robes and bowl, instructed him to bow at the feet of the Sangha, and then taught him to kneel before the ordination master with his right knee touching the ground and his palms joined. He guided him in making the formal request for ordination as follows:
“Venerable Sangha, please listen! I, named..., seek to receive full ordination under the bhikkhu named.... I, named..., have now come before the Sangha to request full ordination, with the bhikkhu named... as my preceptor. May the Sangha, out of compassion, rescue me.”
He should make the same request a second and a third time.
The ordination master should then perform the formal act as follows:
“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the bhikkhu named.... This person named... now requests full ordination from the Sangha, with the bhikkhu named... as his preceptor. If the time is appropriate for the Sangha, may the Sangha consent to permit me to question him concerning the impediments. This is the motion.”
“Good man, listen! Now is the time for utmost sincerity, the time to speak the truth. I shall now question you. You should answer truthfully. What is your name? Who is your preceptor? Are you twenty years of age? Do you have all three Dharma robes and a bowl? Have your parents given you permission? Are you indebted to anyone? Are you a servant? Are you in the service of the government? Are you a man? Men may suffer from leprosy, tumors, white leprosy, consumption, or insanity. Do you presently have any such illness?”
If he answers that he does not, the motion and three proclamations should be performed as follows:
iii. Motion and Three Proclamations
“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the bhikkhu named.... This person named... has now come before the Sangha to request full ordination, with the bhikkhu named... as his preceptor. This person named... declares himself pure and free from all impediments; he is twenty years of age and possesses all three robes and a bowl. If the time is appropriate for the Sangha, may the Sangha consent now to confer full ordination upon the person named..., with the bhikkhu named... as his preceptor. This is the motion.
“Venerable Sangha, please listen! This person named... seeks to receive full ordination under the bhikkhu named.... This person named... has now come to request full ordination from the Sangha, with the bhikkhu named... as his preceptor. This person named... declares himself pure and free from all impediments; he is twenty years of age and possesses all three robes and a bowl. The Sangha now confers full ordination upon this person named..., with the bhikkhu named... as his preceptor. Any elder who consents to the Sangha’s conferring full ordination upon the person named..., with the bhikkhu named... as his preceptor, should remain silent. Whoever does not consent should speak. This is the first proclamation.”
The same should be proclaimed a second and a third time.
“The Sangha has consented to confer full ordination upon the person named..., with the bhikkhu named... as his preceptor. The Sangha consents and therefore remains silent. Thus is this matter recorded.”
v. Transmission of the Four Defeats and the Four Supports
At that time, after a bhikkhu had received full ordination, all the members of the Sangha returned to their dwelling place. His former wife, who was not far from the place of ordination, came and asked:
“What did you just do?”
He replied:
“I received full ordination.”
His former wife said:
“Can you now do such-and-such a thing, calling it the final time?”
The newly fully ordained man then performed such-and-such an impure act and only afterward returned to the dwelling place. The bhikkhus asked:
“What were you doing that caused you to return so late?”
He then related the entire circumstances above to the bhikkhus. The bhikkhus said:
“Begone at once! Disappear at once! Having committed such an act, you may no longer remain here.”
The man said:
“Was what I did something that should not have been done?”
The bhikkhus said:
“Of course it was something that must not be done.”
He said:
“Why did you not tell me beforehand, so that I could have refrained from doing it?”
The bhikkhus reported this matter to the Blessed One. The Blessed One taught:
a. The Four Defeats
From now on, after the formal act has been performed, the four parajika dharmas should be explained beforehand.
“Good man, listen! The Tathagata, the Most True, the Perfectly and Completely Awakened One, has taught the four parajika dharmas. Any bhikkhu who commits even one of these four is no longer a sramana and no longer a son of the Sakyan.
(1) “Under no circumstances may you engage in sexual intercourse or practice impurity. If a bhikkhu practices impurity and engages in sexual intercourse, even with an animal, he is no longer a sramana and no longer a son of the Sakyan. The Blessed One gave this analogy: Just as a person whose head has been severed cannot live again, so too, after committing a parajika dharma, a bhikkhu cannot return to the conduct of a bhikkhu. You must not do this throughout your entire life. Can you observe this?” He should answer, “I can.”
(2) “Under no circumstances may you steal, even so much as a leaf or blade of grass. If a bhikkhu steals from another goods worth five coins or more, whether he takes them himself or instructs another to take them, destroys them himself or instructs another to destroy them, cuts them down himself or instructs another to cut them down, or burns, buries, or disfigures them, he is no longer a sramana and no longer a son of the Sakyan. It is like a tala palm whose core has been hollowed out: it can no longer grow. A bhikkhu who commits a parajika is likewise unable to return to the conduct of a bhikkhu. You must not do this throughout your entire life. Can you observe this?” He should answer, “I can.”
(3) “Under no circumstances may you take the life of a living being, even that of an ant. If a bhikkhu intentionally takes a human life with his own hand, seeks a knife and gives it to someone, instructs someone how to die, praises death, urges someone to die, gives someone a substance that is not medicine, causes an abortion, curses someone so that the person dies, devises a means himself, or instructs another to devise a means, he is no longer a sramana and no longer a son of the Sakyan. It is like a needle whose eye has been broken: it can no longer be used. So too, if a bhikkhu commits a parajika, he can no longer return to the conduct of a bhikkhu. You must not do this throughout your entire life. Can you observe this?” He should answer, “I can.”
(4) “Under no circumstances may you speak falsely, even in jest. If a bhikkhu, when it is neither true nor something he has himself attained, declares of himself, ‘I have attained a superhuman dharma; I have attained dhyana, liberation, samadhi, the four immaterial samadhis, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship; devas have come, nagas have come, or spirits have come,’ he is no longer a sramana and no longer a son of the Sakyan. It is like a great stone split in two: it cannot be joined together again. So too, after committing a parajika dharma, a bhikkhu cannot return to the conduct of a bhikkhu. You must not do this throughout your entire life. Can you observe this?” He should answer, “I can.”
b. The Four Supports
“Good man, listen! The Tathagata, the Most True, the Perfectly and Completely Awakened One, has taught the Dharma of the four supports. Relying upon these, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu.
(1) “A bhikkhu relies upon rag-robes. Relying upon these, he goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu. Can you observe this throughout your entire life?” He should answer, “I can.”
“If robes are offered by a donor, or if cut and patched robes are obtained, they may be accepted.
(2) “A bhikkhu relies upon almsfood. Relying upon this, a bhikkhu goes forth, receives full ordination, and fulfills the Dharma of a bhikkhu. Can you observe this throughout your entire life?” He should answer, “I can.”
“If gains are obtained, or if the Sangha appoints one to go receive a meal, or if a donor offers food on the eighth, fifteenth, or first day of the month, or if there is the Sangha’s regular food, or an invitation from a donor, it may be accepted.
(3) “A bhikkhu, relying on the shade beneath a tree, receives the going forth and full ordination, thereby attaining the status of a bhikkhu. Can you observe this throughout your life?” He should answer, “I can.”
“If gains are obtained, such as a private room, a peaked-roof house, a small room, a rock cave, or two rooms with one entrance, they may be accepted.
(4) [816a1] “A bhikkhu, relying on this medicine of decomposed substances, receives the going forth and full ordination, thereby attaining the status of a bhikkhu. This is something that must never be violated throughout your life. Can you observe it?” He should answer, “I can.”
“If gains are obtained, such as milk, oil, fresh ghee, honey, or rock sugar, they may be accepted.”
vi. Instruction and Attainment of Ordination
“You have now received the precepts. The motion and three proclamations were performed in accordance with the Dharma and duly completed. The preceptor acted in accordance with the Dharma, the acarya acted in accordance with the Dharma, and the Sangha was complete with the required quorum.
You should carefully receive the teachings, diligently instruct and guide others, perform meritorious deeds, repair stupas, and make offerings to the Buddha, Dharma, Sangha, preceptor, and acarya. Whatever they teach in accordance with the Dharma, you must not oppose. You should ask about the recitation of the sutras and diligently seek skillful means so that, within the Buddha-Dharma, you may attain the fruits of stream-enterer, once-returner, non-returner, and arhat.
Only then will your original resolve to go forth not have been made in vain, and its resulting reward will be inexhaustible. As for anything else you do not yet understand, you should ask your preceptor and acarya.”
From this time onward, the person who has received full ordination should be instructed to depart first, after which the assembly may disperse.
1. At that time, a bhikkhu who had been formally censured by the Sangha immediately abandoned the training. Later, he went to the monastery and said to the bhikkhus:
“I wish to go forth again.”
The bhikkhus reported this matter to the Blessed One. The Buddha said:
“You should ask him, ‘Do you yourself see your offense?’ If he answers, ‘I do not see the offense,’ he must not be permitted to go forth. If he says, ‘I see the offense,’ he may be permitted to go forth.
“Afterward, ask him again, ‘Do you see the offense?’ If he answers, ‘I do not see the offense,’ he must not be given full ordination. If he says, ‘I see the offense,’ he should be given full ordination.
“After giving him full ordination, say, ‘Are you willing to repent?’ If he says, ‘I am unwilling to repent,’ the formal act must not be rescinded. If he says, ‘I am willing to repent,’ the formal act should be rescinded.
“After rescinding the formal act, tell him, ‘You should repent.’ If he repents as required, that is good. If he does not, and the Sangha is harmonious, it should again impose upon him the formal act of censure. If the Sangha is not harmonious, they may live together without committing an offense.”
2. At that time, Venerable Sariputra rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and asked:
“Blessed One, if a person under twenty years of age receives full ordination, is he regarded as having received full ordination?” The Buddha said:
“He is regarded as having received full ordination.”
He asked again:
“Are those who confer full ordination in such a case regarded as having conferred it validly?”
The Buddha said:
“They are regarded as having conferred it validly.”
“Is the person who performs the formal act in such a case regarded as having performed it validly?”
The Buddha said:
“He is regarded as having performed the formal act validly.”
Since the rule was established, however, if full ordination is received in this manner, it is not regarded as a valid reception of full ordination.
3. He further asked:
“Is full ordination received through the threefold declaration regarded as full ordination?”
The Buddha said:
“It is regarded as full ordination.”
“Is the person who confers full ordination regarded as having conferred it validly?”
The Buddha said:
“He is regarded as having conferred it validly.”
“Is the person who performs the formal act regarded as having performed it validly?”
The Buddha said:
“He is regarded as having performed it validly.”
Since the rule was established, however, if full ordination is received in this manner, it is not regarded as having received full ordination.
4. “If full ordination is given without asking about the thirteen impediments, is this regarded as receiving full ordination?”
The Buddha said:
“It is regarded as receiving full ordination.”
“Is the person who receives full ordination in this manner regarded as having received it validly?”
The Buddha said:
“He is regarded as having received full ordination validly.”
He asked:
“Is the person who performs the formal act in this manner regarded as having performed it validly?”
The Buddha said:
“He is regarded as having performed the formal act validly.”
Since the rule was established, however, if full ordination is received in this manner, it is not regarded as having received full ordination.
5. At that time, Venerable Ananda rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and asked the Buddha:
“If a preceptor possesses one of the thirteen impediments and confers full ordination upon a disciple, is this regarded as a valid reception of full ordination?”
The Buddha said:
“It is regarded as a valid reception of full ordination.”
He asked again:
“Is the person who receives full ordination regarded as having received it validly?”
The Buddha said:
“He has received it validly.”
“Is the person who performs the formal act in this manner regarded as having performed it validly?”
The Buddha said:
“He is regarded as having performed the formal act validly.”
Since the rule was established, however, if full ordination is conferred upon such a person, the Sangha commits an offense.
6. At that time, a person sought and received full ordination under a preceptor who did not observe the precepts. Later, he developed doubts. The Buddha asked:
“Did you know that the preceptor did not observe the precepts?”
He replied, “I did not know.”
The Buddha said, “This is regarded as having received full ordination.”
There was another person who received full ordination under a preceptor who did not observe the precepts. Later, he too developed doubts. The Buddha asked:
“Did you know that the preceptor did not observe the precepts?”
He answered, “I knew.”
The Buddha asked:
“Did you know that one must not receive full ordination under such a person?”
He answered, “I did not know.”
The Buddha said:
“This case is regarded as having received full ordination.”
There was another person who received full ordination under a preceptor who did not observe the precepts. Later, he developed doubts. The Buddha asked:
“Did you know that the preceptor did not observe the precepts?”
He answered, “I knew.”
The Buddha asked, “Did you know that one must not receive full ordination under such a person?”
He answered, “I knew.”
The Buddha asked, “Did you know that a person who receives full ordination under such a preceptor does not attain full ordination?”
He answered, “I did not know.”
The Buddha said:
“This case is regarded as having received full ordination.”
At that time, there was yet another person who received full ordination under a preceptor who did not observe the precepts. Later, he developed doubts.
The Buddha asked:
“Did you know that the preceptor did not observe the precepts?”
He answered, “I knew.”
The Buddha said:
“Did you know that one must not receive full ordination under such a person?”
He answered, “I knew.”
The Buddha asked:
“Did you know that receiving full ordination under such a person does not constitute the reception of full ordination?”
He answered, “I knew.”
The Buddha said:
“This is not regarded as having received full ordination.”
CHAPTER II
RECITATION OF THE PRECEPTS[1]
I. PROCEDURE FOR RECITING THE PRECEPTS
1. Uposatha
[816c6] The Buddha was staying in the city of Rajagriha. At that time, the non-Buddhist brahmin ascetics in the city gathered three times each [half] month, on the eighth, fourteenth, and fifteenth days.[2] Great crowds assembled, came and went in fellowship with one another, provided food and drink, and made offerings throughout the day, displaying great intimacy.
At that time, King Bimbisara was in a high tower. Seeing from afar the crowds going to assemble at the brahmin ascetics’ place, he asked the ministers attending him:
“Where do all these people intend to go today in such great numbers?”
The ministers replied to the King:
“Your Majesty should know that in this city, the brahmins assemble three times each fortnight, on the eighth, fourteenth, and fifteenth days. Great numbers of people gather, coming and going and associating with one another, providing food and drink and making offerings throughout the day, becoming very close. Therefore, everyone is now going to the place where the brahmins are assembled.”
When King Bimbisara heard this, he immediately descended from the tower and went to the Blessed One. He bowed with his head at the Blessed One’s feet, sat to one side, and addressed the Buddha:
“At present, in the city of Rajagriha, the brahmins assemble three times each fortnight, on the eighth, fourteenth, and fifteenth days. Great numbers of people gather, coming and going and associating with one another, providing food and drink and making offerings throughout the day, becoming very close. Excellent indeed! May the Blessed One instruct the bhikkhus to assemble three times each fortnight, on the eighth, fourteenth, and fifteenth days, so that people from various places may come and go, associate together, and provide food and drink. My ministers and I will also attend the assembly.”
The Blessed One silently consented. Knowing that the Blessed One had consented by remaining silent, King Bimbisara rose from his seat, bowed with his head at the Buddha’s feet, circumambulated him three times, and departed.
The Blessed One then used this occasion to assemble the Sangha of bhikkhus and said:
“At present, in the city of Rajagriha, the brahmins assemble three days each fortnight, on the eighth, fourteenth, and fifteenth days. Great numbers of people from everywhere come and go, associate with one another, and provide food and drink. You too should assemble three days each fortnight, on the eighth, fourteenth, and fifteenth days, so that people from various places may come and go, associate together, and provide food and drink. King Bimbisara and his ministers will also attend the assembly.”
The bhikkhus replied:
“We shall practice accordingly.”
Having followed the Blessed One’s instruction, the bhikkhus assembled three times each fortnight, on the eighth, fourteenth, [817a1] and fifteenth days. People from various places came and went, associated together, and provided food and drink. King Bimbisara also led his ministers to attend the assembly. The bhikkhus who attended the assembly all sat in silence. The householders said to the bhikkhus:
“We wish to hear the Dharma taught.”
The bhikkhus did not dare to teach. They reported this matter to the Buddha. The Buddha said:
“I permit you to teach the Dharma.”
After receiving permission to teach the Dharma, the bhikkhus did not know what Dharma to teach. The Buddha said:
“From now on, I permit you to teach the sutras.”
The bhikkhus wished to expound and explain their meaning.[3] While explaining the meaning, they did not recite the complete text and phrases. They all became doubtful. The Buddha said:
“I permit you to explain the meaning without having to recite the complete text and phrases.[4]”
2. Teaching the Dharma
Two bhikkhus taught the Dharma together from the same high seat.[5]
The Buddha said:
“You must not do so.”
Two bhikkhus shared a single high seat to teach the Dharma and consequently quarreled with each other.
The Buddha said:
“You must not do so.”
They arranged high seats close together to explain the meaning and exposed one another’s strengths and shortcomings. The Buddha said:
“You must not do so.”
Those bhikkhus used the occasion of explaining the meaning to harass one another. The Buddha said:
“You must not do so.”
At that time, two bhikkhus chanted together in unison.[6] The Buddha said:
“You must not do so.”
At that time, the bhikkhus wished to teach the Dharma with a chanting intonation. The Buddha said:
“I permit it.”
A bhikkhu, not far from the Blessed One, taught the Dharma in an excessively melodious chanting voice.[7] On hearing him, the Buddha said to that bhikkhu:
“You must not teach the Dharma in such a voice. You should teach the Dharma as the Tathagata does, not as worldly people do. When wishing to teach the Dharma, you should teach it evenly, as Sariputra and Maudgalyayana do, and not as ordinary worldly people do.
“Bhikkhus! Teaching the Dharma in an excessively melodious chanting voice entails five faults. If a bhikkhu teaches the Dharma in an excessively melodious chanting voice, he himself will become attached to and delight in the sound.
If a bhikkhu teaches the Dharma in an excessively melodious chanting voice, his listeners will become attached to and delight in that sound. If a bhikkhu teaches the Dharma in an excessively melodious chanting voice, he will cause his listeners to desire to imitate it. If a bhikkhu teaches the Dharma in an excessively melodious chanting voice, the householders who hear him will criticize him, saying, ‘We train in singing and chanting, and the bhikkhu teaches the Dharma in the same manner.’ They will then become contemptuous and show no respect.
If a bhikkhu teaches the Dharma in an excessively melodious chanting voice, those who cultivate contemplation in seclusion will become preoccupied with the sound, disturbing their meditative concentration. These are called the five faults of teaching the Dharma in an excessively melodious chanting voice.”
At that time, some bhikkhus wished to gather in one place at night to teach the Dharma. The Buddha said, “I permit it.”
The bhikkhus did not know on which days they should assemble. The Buddha said:
“I permit you to teach on the full-moon day, the fourteenth, thirteenth, tenth, ninth, eighth, fifth, third, and second days; you may also teach every day. If there are few Dharma teachers, invite them to teach in succession.”
Some refused to teach. The Buddha said:
“You must not do so. Even if you teach only a single verse, you must teach.”
The verse is:
Commit no evil deeds,
Practice all that is wholesome.
Purify your own mind—
This is the teaching of all Buddhas.
Anyone who refuses to teach shall be dealt with according to the Dharma.
When the bhikkhus assembled at night wishing to teach the Dharma, the seat was low,[8] and they became doubtful. The Buddha said:
“When you assemble at night to teach the Dharma, it does not matter whether the seat is high or low.”
When the bhikkhus assembled at night and wished to sit in meditation, the Buddha said, “You are permitted to sit.”
The bhikkhus became drowsy. The Buddha said:
“A bhikkhu sitting nearby should awaken them. He may do so with his hand; if his hand cannot reach them, he may use a door bar or the handle of a fly whisk to awaken them. If they consent, he may throw sandals toward them. If they still remain asleep, he should use the meditation staff to alert them.”
One bhikkhu was alerted with the meditation staff; upon awakening, he objected. The Buddha said:
“You must not do so. If one refuses to comply and moreover objects, he shall be dealt with according to the Dharma.”
Some still remained asleep. The Buddha said:
“I permit you to sprinkle them with water.”
Anyone who, upon being sprinkled with water, objects and refuses shall also be dealt with according to the Dharma. If he still deliberately goes back to sleep, the Buddha said:
“He should rub his eyes or wash his face with water.”
Some still remained asleep. The Buddha said:
“He should pinch his own ears or nose, or rub his forehead.”
If he still continues to sleep, he should lift and adjust his uttarasanga and rub his body with his hands; or he should rise, go outside the door, look in the four directions, and raise his face to gaze at the stars; or he should go to the walking-meditation path, restrain his sense faculties, and keep his mind from becoming distracted.
3. Pratimoksha
At that time, while in a secluded place, the Blessed One reflected: “I have established precepts for the bhikkhus and taught the Pratimoksha. Among them are faithful bhikkhus who have only recently received ordination and have not yet heard it; they do not know how to train in the precepts. I should now permit the bhikkhus to gather in one place to recite the Pratimoksha precepts.” The Blessed One emerged from seclusion, used this occasion to assemble the bhikkhus, and said:
“Just now, while the Tathagata was meditating in a secluded place, he reflected: ‘I have established precepts for the bhikkhus and taught the Pratimoksha. Among them are bhikkhus who possess faith and have only recently received ordination, but who have not yet heard the precepts and do not know how to train in them.’ I then reflected further: ‘I should now permit the bhikkhus to gather together in one place to recite the Pratimoksha precepts.’ Therefore, the bhikkhus should assemble together in one place and recite the Pratimoksha precepts.
The precepts are to be recited as follows:
“Venerable Ones! I shall now recite the Pratimoksha precepts. Listen attentively and bear them well in mind.
If anyone knows that he has committed an offense, he should confess it himself.[9] If he has committed no offense, he should remain silent. By your silence, I shall know that the Venerable Ones are pure. It is just as when one is questioned by another and answers according to the truth.
Likewise, if a bhikkhu, when questioned as many as three times in the midst of the assembly, remembers that he has committed an offense but does not confess it, he incurs the offense of deliberate false speech. The Buddha has taught that deliberate false speech is a Dharma that obstructs the Path. If that bhikkhu remembers that he has committed an offense and wishes to seek purity, he should confess it.
Having confessed, he will attain peace and happiness.”
Pratimoksha means the precepts. It is the personal restraint and maintenance of deportment, dwelling, and conduct; it is the root, the face, and the head; it gathers together all wholesome dharmas and brings samadhi to fulfillment.[10]
“I shall recite” means: I shall formulate, bring forth, expound, reveal, distinguish, and set forth repeatedly.
“Venerable Ones, I shall now recite the precepts; assemble together in one place”:[11] this means that those participating in the same sanghakarma assemble together in one place. If consent must be given, the recipient should bring the consent. Those present who are liable to reproach should not be reproached.[12] Therefore, it is said that they should assemble together in one place.
“Listen attentively and bear them well in mind”: gather your thoughts and listen to the Dharma with one-pointed attention; therefore, it is called listening attentively and bearing it well in mind.
“Has committed an offense”: one has transgressed and has not yet confessed it.
“Has committed no offense”: one has not transgressed, or one transgressed but has already confessed it.
“It is just as when one is questioned by another and answers according to the truth”: this means that the bhikkhus question and answer one another individually.
“The Buddha has taught that deliberate false speech is a Dharma that obstructs the Path”:[13] it obstructs the first dhyana, the second dhyana, the third dhyana, the fourth dhyana, emptiness, signlessness, and wishlessness; it obstructs the fruit of stream-entry, up to and including the fruit of arhatship.
“Having confessed, he will attain peace and happiness”: what peace and happiness does he attain? He attains the first dhyana, up to and including the fourth dhyana, emptiness, signlessness, and wishlessness; he realizes the fruit of stream-entry, up to and including the fruit of arhatship. Therefore, through confession he attains peace and happiness.
At that time, the bhikkhus wished to recite the precepts in a chanting voice. The Buddha said:
“I permit the precepts to be recited in a chanting voice.”
The bhikkhus recited the precepts every day and consequently became weary. The Buddha said:
“You must not recite the precepts every day. From now on, I permit the precepts to be recited on the Uposatha day.”
4. The Calendar System
A householder asked a bhikkhu:
“What day of the month is it today?”
The bhikkhu did not know and felt ashamed. The bhikkhus reported this matter to the Buddha. The Buddha said:
[818a1] “From now on, you should count the days.”
Although they counted the days, they often forgot. The Buddha said:
“You should keep counting tokens.”[14]
The bhikkhus used precious objects as counting tokens. The Buddha said:
“You must not do so. I permit you to use bone, ivory, horn, copper, iron, lead, zinc, pewter, stone, or pellets of clay as tokens.”
The bhikkhus were concerned that the counting tokens might be lost. The Buddha said:
“I permit you to make holes in them, string them together with a cord, and hang them at the place where the Sangha takes its main meal or minor meal, or at the place where the assembly gathers at night to recite the precepts; or hang them on a pillar or on a dragon-tooth peg.”
One day, some householders came and asked a bhikkhu:
“Is it now the dark fortnight or the bright fortnight?”[15]
The bhikkhus did not know and felt ashamed, so they reported the matter to the Buddha. The Buddha said:
“I permit you to make thirty counting tokens: fifteen tokens for the dark fortnight and fifteen tokens for the bright fortnight.”
At that time, the bhikkhus mixed up the counting tokens. Tokens marking the dark fortnight fell among those marking the bright fortnight, and tokens marking the bright fortnight fell among those marking the dark fortnight. The Buddha said:
“From now on, the tokens marking the dark fortnight should be dyed black, and the tokens marking the bright fortnight should be dyed white.”
When they were concerned that the tokens might strike against one another and break, the Buddha said:
“I permit you to place a separating object between them.”
The bhikkhus wished to recite the precepts on either the fourteenth or the fifteenth day.[16] The Buddha said:
“If the king changes the date, follow the date established by the king.[17]”
The bhikkhus did not know whether to recite the precepts that day or the following morning. They reported this to the Buddha. The Buddha said:
“On the Uposatha day, the senior elder should announce: ‘Today the Sangha will recite the precepts.’”
The bhikkhus did not know when the announcement should be made. The Buddha said:
“I permit you to measure the shadow to determine the time. Then give the signal by striking a bamboo clapper, beating it against the ground, making a smoke signal, blowing a conch, beating a drum, sounding the ghanta, or announcing to one another: ‘Venerable Ones, the time for the Uposatha recitation of the precepts has arrived.’”
At that time, when the group of six bhikkhus heard that the Blessed One had permitted the recitation of the precepts, they went into a garden or a private room and, together with their preceptors and acaryas, those who shared the same preceptor or the same acarya, and intimate and congenial friends, separately recited the precepts as their own group.[18]
The other bhikkhus heard of this. Among them were bhikkhus of few desires and contentment, who practiced the dhutanga austerities, delighted in studying the precepts, and possessed a sense of shame and moral dread. They reproached the group of six bhikkhus: “Having heard that the Blessed One permitted the recitation of the precepts, how can you take it upon yourselves to go into a garden or a private room and, together with your preceptors and acaryas, those who share the same preceptor or the same acarya, and intimate friends, separately recite the precepts as your own group?”
At that time, Venerable Mahakappina[19] was dwelling at the abode of the seers beside Black Rock Mountain.[20] While meditating in seclusion, he thought: “Whether or not I go to attend the recitation of the precepts, I always remain foremost in purity.”
The Blessed One knew the thought that had arisen in the mind of the Elder Mahakappina. In the brief time it takes a strong man to bend or extend his arm, the Blessed One suddenly disappeared from Mount Grdhrakuta and appeared at the abode of the seers beside Black Rock Mountain, before Mahakappina, where a seat was spread for him. Mahakappina reverently bowed with his head at the Blessed One’s feet and then sat to one side. Though the Blessed One already knew, he deliberately asked:
“Just now, while you were meditating in a secluded place, did you think: ‘Whether or not I go to attend the recitation of the precepts, I always remain foremost in purity’? Is that so?”
The Elder replied, “Yes.”
The Buddha said:
“It is so, it is indeed so, Kappina! Just as you say, whether or not you go to attend the recitation of the precepts, you always remain foremost in purity. Nevertheless, Kappina, the Dharma of reciting the precepts must be revered, honored, and attended upon. If you do not revere the Uposatha or honor and attend upon it, then who will revere, honor, and attend upon it? Therefore, you must go to attend the recitation of the precepts and must not fail to go. But you should go on foot and should not travel by means of spiritual powers. I too shall go.”
Kappina silently accepted the Buddha’s instruction.
After the Blessed One had instructed Kappina concerning this matter, in the brief time it takes a strong man to bend or extend his arm, he disappeared from the abode of the seers beside Black Rock Mountain, returned to Mount Grdhrakuta, and sat down upon his seat.
II. ESTABLISHING THE BOUNDARY
1. The Ordination Ground
At that time, some bhikkhus went to the Buddha, bowed with their heads at his feet, and sat to one side. They reported this matter to the Buddha. The Buddha recounted the foregoing events in full and said to the bhikkhus:
“I permit the bhikkhus dwelling in one residence to recite the precepts in harmony. ‘Why do you, together with your preceptor, acharya, fellow disciples of the same preceptor, fellow disciples of the same acharya, and close friends, recite the precepts separately by faction? If those dwelling in the same residence do not recite the precepts in harmony, they commit a dukkata offense.’ Henceforth, I permit you to assemble in one place to recite the precepts.”
The bhikkhus knew that the Blessed One had permitted them to recite the precepts in one place, so they waited for one another. Some waited for one another at Black Rock Mountain, the dwelling place of the seers. Some waited for one another in the Seven-Leaf Cave on Mount Vebhara. Some waited together in a charnel ground. Some waited for one another beside a stream; some waited in the Kalandaka precinct of the Bamboo Grove; some waited on Mount Gijjhakuta; and some waited together in a large hall, a refectory, a walking-meditation hall, beneath the shade of a tree, or on a grassy field. This left them exhausted. The bhikkhus reported the matter to the Buddha. The Buddha said:
“Henceforth, according to whether there are many or few persons in a residence, they should assemble together in one place to recite the precepts.”
The bhikkhus did not know where the precepts should be recited. The Buddha said:
I permit the designation of a precept-recitation hall by a motion and one proclamation. It should be done as follows: the name of the place should be stated, such as a great hall, an upper story, a walking-meditation hall, a riverbank, beneath the shade of a tree, beside a rock, or on a grassy field, and so forth. The Sangha should appoint one who is capable of performing the karma. In accordance with the matter above, he should make the motion as follows:
“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, it shall designate the place at ... as the precept-recitation hall. This is the motion.
“Venerable Sangha, please listen! The Sangha now designates the place at ... as the precept-recitation hall. Any elder who approves of the Sangha designating the place at ... as the precept-recitation hall should remain silent. Whoever does not approve should speak.
“The Sangha has approved the designation of the place at ... as the precept-recitation hall. The Sangha approves and therefore remains silent. Thus is this matter recorded.”
At that time, a precept-recitation hall had previously been designated on Mount Gijjhakuta. Later, they wished to designate another precept-recitation hall in the Kalandaka Bamboo Grove. The bhikkhus went and reported this to the Buddha. The Buddha said:
Henceforth, I permit the previous precept-recitation hall first to be dissolved by a motion and one proclamation. Thereafter, another precept-recitation hall may be designated. The Sangha should appoint one who is capable of performing the karma. In accordance with the matter above, he should make the motion as follows:
“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, it shall dissolve the precept-recitation hall at ... This is the motion.
“Venerable Sangha, please listen! The precept-recitation hall at ... is now to be dissolved. Any elder who approves of the Sangha dissolving the precept-recitation hall at ... should remain silent. Whoever does not approve should speak.
“The Sangha has approved the dissolution of the precept-recitation hall at ... The Sangha approves and therefore remains silent. Thus is this matter recorded.”
At that time, one residence had two precept-recitation halls. Two stewards competed with each other. Each said that the Sangha should first come to his precept-recitation hall. The bhikkhus brought this matter to the Buddha. The Buddha said:
“Henceforth, I permit the two to take turns, beginning with the senior elder.”[21]
At one residence, on the uposatha day, a large assembly gathered to recite the precepts, but the precept-recitation hall was too small to hold them all. The bhikkhus thought, “The Blessed One has established the rule that if a precept-recitation hall has not been designated, the precepts may not be recited. What should we do now?” The bhikkhus brought this matter to the Buddha. The Buddha said:
“The Sangha has discretion. Whether or not a hall has been designated, the precepts may be recited.”[22]
A senior bhikkhu arrived at the precept-recitation hall first; he swept and cleaned it, spread out the sitting mats, filled the vessel with pure water and the foot-washing vessel, lit the lamps, and arranged the salaka tallies, and thus became exceedingly weary.
The bhikkhus brought this matter to the Buddha. The Buddha said:
“Henceforth, the junior bhikkhus should perform these duties.”
On the uposatha day [819a1], the junior bhikkhus should go to the precept-recitation hall, sweep and clean it, spread out the sitting mats, fill the vessel with pure water and the foot-washing vessel, light the lamps, and arrange the salaka tallies. If the junior bhikkhus do not know how, the senior elder should instruct them. If the senior elder does not instruct them, he commits a dukkata offense. If the junior bhikkhus do not follow the senior elder’s instructions, they also commit a dukkata offense.
Sometimes, after reciting the precepts, the senior elder had to remain behind and personally put away the seats, the vessel of pure water, the foot-washing vessel, the lamps, the salaka tallies, and so forth, returning everything to its former place, and thus became exceedingly weary. The bhikkhus brought this matter to the Buddha. The Buddha said:
“Henceforth, after the precepts have been recited, the junior bhikkhus must put away the vessel of pure water, the foot-washing vessel, the lamps, and the salaka tallies, returning them to their former places. If the junior bhikkhus do not know how, the senior elder should instruct them. If the senior elder does not instruct them, he commits a dukkata offense.”
At that time, on the precept-recitation day, the group of six bhikkhus performed such duties as exchanging greetings and conversing with laypeople, conducting the karma of precept recitation, and teaching the Dharma. [23] The bhikkhus brought this matter to the Blessed One. The Blessed One said:
“These are the duties of the senior elder.”
At one residence, Si Hòa-tiên was the senior elder, but he was incapable of performing such duties on the precept-recitation day as exchanging greetings and conversing with laypeople, conducting the karma of precept recitation, and teaching the Dharma. The bhikkhus brought this matter to the Buddha. The Buddha said:
I permit the senior elder to invite someone capable to perform the rite in his stead. If the senior elder does not invite a capable person, he commits a dukkata offense. If a capable person does not accept the senior elder’s invitation, he also commits a dukkata offense.
At that time, laypeople asked the bhikkhus how many were present at the precept recitation. The bhikkhus did not know the number and felt ashamed. They went and reported this to the Buddha. The Buddha said:
“I permit the bhikkhus to be counted.”
Although they counted, they still forgot the number. The Buddha said:
“You should count salaka tallies.”[24]
One bhikkhu made the salaka tallies from precious materials. The Buddha said:
Salaka tallies must not be made from precious materials. They should be made from bone, ivory, horn, copper, iron, tin, lead, zinc, bamboo, cane, or wood. They feared that the tallies might be lost. The Buddha said:
“They should be bound together with a cord.”
Although they were bound together, they were still lost. The Buddha said:
“A box should be made to hold them.”
That bhikkhu again made it from precious materials. The Buddha said:
“This must not be done. It should be made from bone, ivory, horn, copper, iron, tin, lead, zinc, bamboo, cane, or wood.”
When the contents spilled out of the box, the Buddha said:
“A lid should be made to cover it.”
That bhikkhu again made the lid from precious materials. The Buddha said:
“This must not be done. It should be made from bone, ivory, horn, copper, iron, tin, lead, zinc, bamboo, cane, or wood.”
They did not know where to place the box. The Buddha said:
“It should be placed beneath a rope bed or wooden bed, upon a pillar, upon a dragon-fang peg, or upon a clothes hook.”
2. The Great Boundary for Communal Residence
The bhikkhus heard that the Buddha had permitted the bhikkhus to go to the city of Rajagriha to recite the precepts. Those in distant places heard this, but because they had to travel there and assemble for the precept recitation, they became weary. The bhikkhus then reported this to the Buddha. The Buddha said:
Henceforth, the precepts shall be recited at each residence, within the bounds of either a village or a settlement. I permit the boundary to be established by a motion and one proclamation, as follows:
The boundary markers for each direction are to be proclaimed: an open space, a tree, a mountain, a rocky cave, a cave in a high mountain, vacant ground, a mound of grass, a place beside a garden, a burial ground, the water’s edge, a pile of stones, a grove of trees, a place beside a thorn thicket, a deep ravine, the bank of a canal, a heap of refuse, a village, the boundary of a village, and so forth, may be designated as markers. After one monk has proclaimed the markers in the four directions, a monk capable of performing the formal act should be appointed from within the Sangha. According to the matter at hand, he should make the motion as follows:
“Venerable Sangha, please listen! According to the boundary markers that have been proclaimed, if it is the proper time for the Sangha, the Sangha consents to establish this place as a boundary for a single residence and a single recitation of the precepts. This is the motion.
“Venerable Sangha, please listen! According to the boundary markers that have been proclaimed, the Sangha now establishes this place as a boundary for a single residence and a single recitation of the precepts. Those elders who consent to the Sangha’s establishment of this place as a boundary for a single residence and a single recitation of the precepts should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish this place as a boundary for a single residence and a single recitation of the precepts. The Sangha consents; therefore it is silent. Thus do I record this matter.”
The Buddha further said:
“From now on, I permit a boundary to be established according to the following procedure:
“Seats should be arranged, the wooden gong should be struck, and everyone should assemble in one place. Consent by proxy is not permitted. Whichever bhikkhu in the Sangha is a long-standing resident should proclaim the markers in the four directions of the great boundary: if there is a mountain to the east, the mountain is to be taken as a marker; or a village, a city, an embankment, a field, a garden, a forest, a pond, a tree, a rock, a wall, a shrine to a deity, a house, and so forth. As with the markers in the eastern direction, so too with those in the other directions. A monk capable of performing the formal act should be appointed from within the Sangha. According to the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! The bhikkhus in this residence have proclaimed the markers in the four directions of the great boundary. If it is the proper time for the Sangha, the Sangha consents now to establish, within these markers in the four directions, a great boundary for a single residence and a single recitation of the precepts. This is the motion.
“Venerable Sangha, please listen! The bhikkhus in this residence have proclaimed the markers in the four directions of the great boundary. The Sangha now establishes, within the markers in the four directions, a great boundary for a single residence and a single recitation of the precepts. Those elders who consent to the Sangha’s establishment, within these markers in the four directions, of a great boundary for a single residence and a single recitation of the precepts should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish, within these markers in the four directions, a great boundary for a single residence and a single recitation of the precepts. The Sangha consents; therefore it is silent. Thus do I record this matter.”
At that time, there were occasions when only a Sangha of four bhikkhus was needed to perform a formal act, or a Sangha of five bhikkhus, a Sangha of ten bhikkhus, or a Sangha of twenty bhikkhus was needed to perform a formal act. Meanwhile, assembling the entire community caused great weariness. The bhikkhus reported this to the Buddha. The Buddha said:
“I permit a formal-act enclosure to be established by a formal act consisting of one motion and one proclamation, as follows:
“The boundary markers in the four directions are to be proclaimed: stakes may be driven into the ground as markers, or rocks, field embankments, and so forth may be used, defining its extent. Then a monk capable of performing the formal act should be appointed from within the Sangha. According to the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! The bhikkhus in this residence have proclaimed the markers in the four directions of the small boundary. If it is the proper time for the Sangha, the Sangha consents to establish, within the markers in the four directions of the small boundary, a formal-act enclosure. This is the motion.
“Venerable Sangha, please listen! The bhikkhus in this residence have proclaimed the markers in the four directions of the small boundary. The Sangha now establishes, within the markers in the four directions of the small boundary, a formal-act enclosure. Those elders who consent to the Sangha’s establishment, within these markers in the four directions, of a formal-act enclosure should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish, within these markers in the four directions, a formal-act enclosure. The Sangha consents; therefore it is silent. Thus do I record this matter.”
At that time, the bhikkhus wished either to enlarge or to reduce the boundary. The Buddha said:
“From now on, if you wish to alter the markers of a boundary, you must first dissolve the old boundary and may then enlarge or reduce it as desired. The dissolution is also to be carried out by a formal act consisting of one motion and one proclamation. According to the foregoing matter, the motion should be made as follows:
“Venerable Sangha, please listen! This is a residence of the bhikkhus with a single residence and a single recitation of the precepts. If it is the proper time for the Sangha, the Sangha consents to dissolve the boundary. This is the motion.
“Venerable Sangha, please listen! This is a residence of the bhikkhus with a single residence and a single recitation of the precepts. The boundary is now to be dissolved. Those elders who consent that the Sangha now dissolve the boundary of this residence of the bhikkhus, which has a single residence and a single recitation of the precepts, should remain silent. Whoever does not consent should speak.
“The Sangha has consented that the boundary of this residence of the bhikkhus, which has a single residence and a single recitation of the precepts, now be dissolved. The Sangha consents; therefore it is silent. Thus do I record this matter.”
3. The Boundary for Not Being Separated from One’s Robes
At that time, a bhikkhu who had grown weary of worldly life saw an ideal cave in a wilderness place and thought: “If I were permitted to spend the night apart from my robes,[25] I would dwell in this cave.”
The bhikkhus reported this matter to the Buddha. The Buddha said:
“From now on, a boundary within which one does not lose possession of one’s robes should be established by a formal act consisting of one motion and one proclamation. A monk capable of performing the formal act should be appointed from within the Sangha. According to the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! This is a residence with a single residence and a single recitation of the precepts. If it is the proper time for the Sangha, the Sangha consents to establish [820a1] a boundary within which one does not lose possession of one’s robes. This is the motion.
“Venerable Sangha, please listen! This is a residence with a single residence and a single recitation of the precepts. The Sangha now establishes a boundary within which one does not lose possession of one’s robes. Those elders who consent to the Sangha’s establishment here, where there is a single residence and a single recitation of the precepts, of a boundary within which one does not lose possession of one’s robes should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish here, where there is a single residence and a single recitation of the precepts, a boundary within which one does not lose possession of one’s robes. The Sangha consents; therefore it is silent. Thus do I record this matter.”
At that time, the bhikkhus changed their robes in laypeople’s houses. While changing their robes, they were naked. The bhikkhus reported this matter to the Buddha. The Buddha said:
“From now on, I permit the bhikkhus to establish a boundary within which one does not lose possession of one’s robes, excluding the village and the outer boundary of the village, by a formal act consisting of one motion and one proclamation. A monk capable of performing the formal act should be appointed from within the Sangha. According to the foregoing matter, he should make the motion as follows:
“Venerable Sangha, please listen! This is a residence with a single residence and a single recitation of the precepts. If it is the proper time for the Sangha, the Sangha consents to establish a boundary within which one does not lose possession of one’s robes, excluding the village and the outer boundary of the village. This is the motion.”
“Venerable Sangha, please listen! This is a residence sharing one common residence and one common recitation of the precepts. The Sangha now establishes a boundary within which separation from one’s robe does not occur, excluding the village and the outer boundary of the village. Those elders who consent to the Sangha’s establishing, at this residence sharing one common residence and one common recitation of the precepts, a boundary within which separation from one’s robe does not occur, excluding the village and the outer boundary of the village, should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish here, where there is one common residence and one common recitation of the precepts, a boundary within which separation from one’s robe does not occur, excluding the village and the outer boundary of the village. The Sangha has consented and is therefore silent. Thus is this matter recorded.”
At that time, some bhikkhus established two adjoining boundaries. The Buddha said:
“This must not be done. There must be a boundary marker.”
The two boundaries overlapped. The Buddha said:
“This must not be done. There must be a space between the two boundaries.”
Some bhikkhus first dissolved the great boundary and then dissolved the boundary within which separation from one’s robe does not occur. The Buddha said:
“This must not be done. First the boundary within which separation from one’s robe does not occur must be dissolved, and only then may the great boundary be dissolved.”
In one case, a boundary within which separation from one’s robe does not occur was established across a swiftly flowing stream. When a bhikkhu went to retrieve his robe, he was swept away by the water. The bhikkhus went and reported this to the Buddha. The Buddha said:
“From now on, a boundary within which separation from one’s robe does not occur must not be established across a swiftly flowing stream, unless there is a bridge by which one may cross back and forth.”
4. Joining Great Boundaries
In one case, two residences had separate material benefits and separate recitations of the precepts. The bhikkhus wished to join them so that they would have one common recitation of the precepts and common material benefits. The bhikkhus went and reported this to the Buddha. The Buddha said:
From now on, it is permitted to dissolve the boundaries and thereafter establish a new boundary by a motion and second proclamation.
Both residences should each dissolve their own boundary and then all assemble in one place; proxy consent may not be accepted. The boundary markers in the four directions should be proclaimed, whether they are a wilderness place, the foot of a tree, an open place, a mountain, a cave, a mountain cavern, grassland, a garden, a forest, a mound, a cemetery, a riverbank, a rock, the stump of a felled tree, a thicket of thorns, a moat, a canal, a pond, a dung heap, a village, or the boundary of a village. After proclaiming the extent of the boundary, a person capable of performing the formal act should be appointed from within the assembly. According to the matter stated above, he should make the following motion:
“Venerable Sangha, please listen! As the boundary markers have been proclaimed, if it is the appropriate time for the Sangha, may the Sangha consent to establish these two residences as sharing common material benefits and one common recitation of the precepts. This is the motion.
“Venerable Sangha, please listen! As the boundary markers have been proclaimed, the Sangha now establishes these two residences as sharing one common recitation of the precepts and common material benefits. Those elders who consent to the Sangha’s establishing these two residences as sharing one common recitation of the precepts and common material benefits should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish these two residences as sharing common material benefits and one common recitation of the precepts. The Sangha has consented and is therefore silent. Thus is this matter recorded.”
In one case, two residences had separate recitations of the precepts and separate material benefits. The bhikkhus wished to establish one common recitation of the precepts while retaining separate material benefits. The Buddha said:
From now on, it is permitted to dissolve the boundaries and thereafter establish a new boundary by a motion and second proclamation. Both sides should each dissolve their own boundary and then assemble together in one place; proxy consent may not be accepted. The boundary markers should be proclaimed, whether in the wilderness, in an open place, and so forth, up to the boundary of a village, as before. The names of the two residences should be stated. A person capable of performing the formal act should be appointed from within the assembly. According to the matter stated above, he should make the following motion:
“Venerable Sangha, please listen! As the boundary in the four directions has been proclaimed, if it is the appropriate time for the Sangha, may the Sangha consent to establish this place as having one common recitation of the precepts but separate material benefits. This is the motion.
“Venerable Sangha, please listen! As the boundary in the four directions has been proclaimed, the Sangha now establishes this residence as having one common recitation of the precepts but separate material benefits. Those elders who consent to the Sangha’s establishing, within the boundary in the four directions, one common recitation of the precepts but separate material benefits should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish within this boundary in the four directions one common recitation of the precepts but separate material benefits. The Sangha has consented and is therefore silent. Thus is this matter recorded.”
In one case, two residences had separate recitations of the precepts and separate material benefits. The bhikkhus wished to retain separate recitations of the precepts but share common material benefits, in order to preserve the residences. The Buddha said:
It is permitted to assemble the Sangha, dissolve the boundaries, and then establish a new boundary by a motion and second proclamation. A person capable of performing the formal act should be appointed from within the assembly. According to the matter stated above, he should make the following motion:
“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, may the Sangha consent to establish these two residences as having separate recitations of the precepts but common material benefits, in order to preserve the residences. This is the motion.
“Venerable Sangha, please listen! The Sangha now establishes these two residences as having separate recitations of the precepts but common material benefits, in order to preserve the residences. Those elders who consent to the Sangha’s establishing these two residences as having separate recitations of the precepts but common material benefits, in order to preserve the residences, should remain silent. Whoever does not consent should speak.
“The Sangha has consented to establish these two residences as having separate recitations of the precepts but common material benefits, in order to preserve the residences. The Sangha has consented and is therefore silent. Thus is this matter recorded.”
In one case, two residences shared one common recitation of the precepts and common material benefits. The bhikkhus wished to have separate recitations of the precepts and separate material benefits. The Buddha said:
From now on, it is permitted to assemble in one place to dissolve the boundary, after which each residence may establish its own boundary.
At that time, there were two residences far apart that shared one common recitation of the precepts and common material benefits. Whenever one residence received a small offering of food and drink, it was all brought to the other residence, but by the time they arrived, the proper time for eating had passed. Whenever the latter residence received a small offering of food and drink, it was all brought to the former residence, but by the time they arrived, the proper time for eating had passed. The bhikkhus brought this matter before the Buddha. The Buddha said:
Two residences far apart must not share one common recitation of the precepts and common material benefits. From now on, it is permitted to declare as follows: if this residence receives a small offering of food and drink, it need only be distributed at this residence. If the other residence receives a small offering, it need only be distributed at that residence.
5. Minor Boundary
At that time, on an uposatha day, a large number of bhikkhus were traveling through an open, uninhabited place. They thought to themselves: “The Blessed One has laid down the rule that we must assemble harmoniously in one place to recite the precepts. What should we do?” The bhikkhus brought this matter before the Buddha. The Buddha said:
“Bhikkhus, listen! If, on an uposatha day, you are traveling through an open, uninhabited place, the Sangha should assemble harmoniously in one place and recite the precepts together. If the Sangha cannot assemble harmoniously, then those who share the same preceptor and the same formal acts, together with good friends and spiritual companions, should stop together by the roadside, assemble in one place, and establish a minor boundary for the recitation of the precepts by a motion and second proclamation, as follows:
A person capable of performing the formal act should be appointed from within the assembly. According to the matter stated above, he should make the motion:
“Venerable Sangha, please listen! These... bhikkhus, numbering... persons, are now assembled. If it is the proper time for the Sangha, may the Sangha consent to establish a minor boundary. This is the motion.
“Venerable Sangha, please listen! These bhikkhus, numbering this many, are now assembled to establish a minor boundary. Those elders who consent to these bhikkhus, numbering this many, assembling to establish a minor boundary should remain silent. Whoever does not consent should speak.
“The Sangha has consented to these bhikkhus,[821a1] numbering this many, assembling to establish a minor boundary. The Sangha consents and therefore remains silent. Thus do I record this matter.”
At that time, after establishing the boundary, the bhikkhus departed without dissolving it, and everyone criticized them. The matter was reported to the Buddha. The Buddha said:
You must not depart without dissolving the boundary. It should be dissolved by a motion and one proclamation as follows:
Within the assembly, a person capable of performing the formal act should be appointed to make the motion according to the matter above:
“Venerable Sangha, please listen! These bhikkhus, numbering this many, are now assembled. If it is the proper time for the Sangha, may the Sangha consent to dissolve the minor boundary at this place. This is the motion.
“Venerable Sangha, please listen! These bhikkhus, numbering this many, are now assembled to dissolve this minor boundary. Those elders who consent to the Sangha dissolving the minor boundary at this place should remain silent. Whoever does not consent should speak.
“The Sangha has consented to dissolve this minor boundary. The Sangha consents and therefore remains silent. Thus do I record this matter.”
At that time, rain fell and the river rose. The bhikkhus had established a single residence and a single recitation boundary extending across the river. On the fifteenth day, they wished to cross to the other bank to recite the precepts, but they could not wade across and therefore could not accomplish the recitation of the precepts. The bhikkhus reported this matter to the Buddha. The Buddha said:
You must not establish a single recitation boundary across both banks of a river, unless there is a boat or a bridge by which to cross back and forth.
In another case, two residences far apart were included within a single recitation boundary. On the fifteenth day, the bhikkhus wished to assemble for the recitation of the precepts, but could not arrive within that day, and therefore the boundary procedure could not be properly accomplished. The bhikkhus went and reported this to the Buddha. The Buddha said:
Two residences far apart must not be included within a single recitation boundary. If residences far apart across a river are included within a single residence and a single recitation boundary, then when the bhikkhus recite the precepts on the fifteenth day, they must arrive beforehand on the fourteenth day; when they recite the precepts on the fourteenth day, they must arrive beforehand on the thirteenth day. Proxy consent must not be accepted.
III. ASSEMBLING THE SANGHA
1. Making the Motion to the Sangha
1. At a certain residence, on the day for reciting the precepts, one bhikkhu entered his room, closed the door, and went to sleep. After the bhikkhus had recited the precepts and had just risen to disperse, the sleeping bhikkhu heard the commotion, awoke, and asked the bhikkhus:
“Venerable Ones! Where are you going? Are you not going to recite the precepts?”
The bhikkhus replied:
“We have already recited the precepts. Where have you been all this time?”
He said:
“I have been here since morning, sleeping in my room with the door closed. Where else would I have gone?”
The bhikkhus went and reported this to the Buddha. The Buddha said:
On the day for reciting the precepts, one must not close the door of one’s room and sleep. From now on, I permit the person seated nearby to check who has arrived and who has not. From now on, I permit a motion to be made first, after which the precepts may be recited. The motion should be made as follows:
“Venerable Sangha, please listen! Today is the fifteenth day, the Sangha’s day for reciting the precepts. If it is the proper time for the Sangha, may the Sangha consent to recite the precepts in harmony. This is the motion.”
After making the motion in this way, the precepts may then be recited.[26]
Notes:
[217] Paṇḍaka 黃門. Pali, Vin. i. 85: paṇḍaka, a castrated person.
[218] The five kinds of paṇḍakas: a paṇḍaka by birth 生, a castrated paṇḍaka 犍, a jealous paṇḍaka 妒, a transformed paṇḍaka 變, and a half-month paṇḍaka 半月. Pali Commentary, v. 1016: āsitta-paṇḍako usūyapaṇḍako opakkamika-paṇḍako pakkhâpṇḍako nupuṃsapaṇḍako ti pañca paṇḍakā.
[219] Dragon King Good Manifestation 善現龍王. Pali, Vin. i.: aññataro nāgo, a certain serpent (deity). In Chinese translations, the word “dragon” generally denotes a class of divine serpents from India.
[220] In the text, the character thọ 受, “to receive,” was mistakenly written.
[221] The distance between the instructor and the other bhikkhus within the ordination boundary.
[1] In the Chinese text, this is Chapter VI of Part II.
[2] Calculated according to fifteen-day half-months. If calculated according to thirty-day months, there are six assemblies each month, on the following days: the 8th, 14th, 15th, 23rd, 29th, and 30th.
[3] Exposition of Meaning 說義, a literary genre; Skt. upadeśa (優波提舍), also translated as “discussion,” which explains the meaning of a discourse stated in summary by the Buddha.
[4] It is unnecessary to quote the canonical text.
[5] Rule 89 of the training rules: A bhikkhu must not teach the Dharma to a person seated in a place higher than his own.
[6] Harmonized chanting 合唄. Bối, or Phạn bối, is a transcription of the Sanskrit bhāṇaka. It is also transcribed as bối-nặc. It denotes the recitation of scriptures (in Sanskrit) in a melodious, intoned voice.
[7] Original Chinese: quá sai 過差.
[8] See note 5 above.
[9] Confession 懺悔; that is, disclosure or declaration of an offense. Vin. i. 103: So āvikareyya, explained as: “Disclosure means that, amid the Sangha, before several persons, or before one person, one reports, declares, explains, expounds, and makes clear the offense committed.”
[10] A definition of the term Pratimoksha. See Pali, Vin. i. 103: pātimokkhan’ti ādimetam mukhametam pamukhametam kusalānam dhammānam. “The Pratimoksha is the beginning, the face, and the foremost of all wholesome dharmas.” See Five-Part Vinaya 18 (T22n1421, p. 122a15): “It is called the Pratimoksha because through these precepts the sense faculties are guarded and wholesome dharmas are increased. Of all wholesome dharmas, this is the foremost gateway.”
[11] This explains the sentences in the introductory section of the recitation of the precepts cited above. The Chinese text, however, often does not repeat the wording exactly as previously given.
[12] If a bhikkhu has violated a precept and has disclosed it, and a formal act of rebuke (admonition) is required, it should be postponed until after the recitation of the precepts, when the procedure is to be performed separately. See the passages below, section iii.4, “Confession.”
[13] An obstructive dharma 障道法. Pali: antarayiko dhammo, a dharma that causes an impediment.
[14] That is, to prepare a calendar.
[15] Dark fortnight 黑月 and bright fortnight 白月. A month is divided into two parts: fifteen days of the waning moon (the dark fortnight) and fifteen days of the waxing moon (the bright fortnight).
[16] That is, uncertainty as to whether the month is short or full.
[17] This means that whether a month is short or full is determined according to the particular calendar of each country.
[18] Separate-group recitation of the precepts 別部說戒: reciting the precepts by groups rather than with the entire Sangha of the residence.
[19] Mahā-Kappinna 大迦賓[少/兔], also transcribed as Ma-ha Kiếp-tân-na. Pali, Mahāvagga ii, Vin. i. 105: Mahā-Kappinna.
[20] The dwelling place of seers at Black Rock Mountain 仙人住處黑石山. Pali: at Maddakucchi, in the Deer Park.
[21] Pali, Vin. i. 107: The Buddha prescribed that there must not be two Uposatha halls (uposathāgāra) within a single residence. Whoever does so commits a dukkata offense.
[22] Pali, Vin. i. 108: If one can hear the precepts while seated on the ground, the precepts may be recited whether or not the boundary has been established. The Commentary states: seated within arm’s reach of one another (hatthapāse nisinno).
[23] Mahāvagga ii, Vin. i. 113ff.: The duties of the senior elder on the day for reciting the precepts are to teach the Dharma, conduct questions and answers on the Vinaya amid the Sangha, and recite the precepts.
[24] Śalākā 舍羅: a tally, lot, or ballot. Pali (Vin. i. 117): salāka.
[25] See Part I, Chapter iv, Nissaggiya 2.
[26] End of fascicle 35.
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