四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

2. At that time, on the day of the recitation of the precepts, a bhikkhu was dwelling alone at a residence. He thought to himself: “The Buddha has established the rule that the community should assemble harmoniously in one place to recite the precepts. What should I do now?” He then spoke of this to the bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

You should listen carefully: When the day for reciting the precepts arrives, if a bhikkhu is dwelling alone, that bhikkhu should go to the precepts-recitation hall, sweep and clean it, spread out the sitting mats, fill the vessels with water for rinsing the mouth and washing the feet, light the lamps, and arrange the śalākās. If visiting bhikkhus arrive and there are four or more than four bhikkhus, they should make the formal announcement and then recite the precepts.

If there are three bhikkhus, each should face the others and say: ‘Today is the fifteenth day, the Sangha’s day for reciting the precepts. I, Bhikkhu ... , am pure.’^[27] They should say this three times. If there are two bhikkhus, they should likewise face one another and say: ‘Today is the fifteenth day, the Sangha’s day for reciting the precepts. I, named ... , am pure.’ They should say this three times. If there is only one bhikkhu, he should recollect this mentally and say aloud: ‘Today is the fifteenth day, the Sangha’s day for reciting the precepts. I, the bhikkhu named ... , am pure.’ He should say this three times.

If there are three persons, they may not receive the consent and declaration of purity of a fourth person and then formally announce the recitation of the precepts. If there are two persons, they may not receive the consent and declaration of purity of a third person; instead, each should make the threefold declaration. If there is one person, he may not receive the consent and declaration of purity of a second person; he should mentally recollect and make the declaration three times.

3. At that time, the group of six bhikkhus performed the karma for reciting the precepts unlawfully as a separate assembly, unlawfully as a harmonious assembly, and lawfully as a separate assembly. The bhikkhus went and reported this to the Blessed One. He said:

You must not perform the karma for reciting the precepts unlawfully as a separate assembly or unlawfully as a harmonious assembly. Nor may you perform the karma for reciting the precepts lawfully as a separate assembly.

There are four ways of reciting the precepts:

At that time, the bhikkhus performed the karma for reciting the precepts unlawfully as a separate assembly, unlawfully as a harmonious assembly, lawfully as a separate assembly, and lawfully as a harmonious assembly. If those bhikkhus perform the karma for reciting the precepts unlawfully as a separate assembly, their recitation of the precepts is invalid. If they perform the karma unlawfully as a harmonious assembly or lawfully as a separate assembly, their recitation of the precepts is invalid. Only when the karma for reciting the precepts is performed lawfully by a harmonious assembly is it called a recitation of the precepts. You should recite the precepts in this manner. This is My Dharma.

2. Giving Consent

1. At that time, on the day for reciting the precepts, the Sangha assembled because there was Sangha business to be conducted. The Blessed One said:

“Now there is Sangha business. Bhikkhus, remain silent.”^[28]

A bhikkhu went and said to the Buddha:

“Venerable Sir! There is a sick bhikkhu who is unable to come.”

The Buddha said:

“From now on, I permit consent to be given.^[29] The person receiving the consent should bring it to the assembly.” The sick bhikkhu should entrust his consent in the following manner: He may say, ‘I entrust my consent to the Venerable,’ or ‘I declare my consent,’ or ‘Remember to declare my consent on my behalf,’ or he may give consent by means of a gesture; in all such cases, the giving of consent is valid. If he makes a complete statement in giving consent, the giving of consent is valid. If he neither manifests a bodily sign nor verbally declares his consent, the giving of consent is invalid, and he must give his consent again.

Suppose a bhikkhu who is to receive consent goes to the sick bhikkhu and receives his consent. After receiving the consent, he dies, goes elsewhere, abandons the monastic life, joins a community of non-Buddhist ascetics, enters another division of the Sangha, enters the demarcated ground, or dawn appears;

or he declares himself guilty of a pārājika offense, has intercourse with a bhikkhuni, became a śramaṇa with the mind of a thief, is a schismatic non-Buddhist ascetic, a paṇḍaka, one who has killed his father or mother, one who has killed an arhat, one who has caused dissension in the Sangha, one who with malicious intent has drawn blood from the Buddha’s body, a nonhuman being, an animal, a hermaphrodite, one who has been suspended, one who has been expelled, one who deserves expulsion, one who remains in the air by means of supernormal powers, or one who has departed beyond the range of sight and hearing—in all such cases the giving of consent is invalid, and the consent must be entrusted to another person.

The same applies if any of these circumstances occur while he is on the way or after he has entered the Sangha assembly. If the person receiving consent falls asleep, enters meditative concentration, or forgets, but does not do so intentionally, the giving of consent remains valid. If he intentionally fails to declare it, he commits a duṣkṛta offense.

If the sick bhikkhu is able to do so, that is best; if not, the bhikkhus should support him as he walks, or place him on a wooden bed or rope bed and carry him into the Sangha assembly. If they fear that moving the sick bhikkhu will aggravate his illness and may cause his death, the entire Sangha should gather around the sick bhikkhu’s dwelling place to perform the karma. If there are many sick bhikkhus, it is best if they can be gathered together in one place; if not, the bhikkhus must go outside the boundary to perform the karma.

Under no circumstances is it permitted to perform a karma as a separate assembly.

2. At that time, [822a1] on the day for reciting the precepts, the Sangha assembled in one place to recite the precepts. The Blessed One said to the bhikkhus:

“It is time to recite the precepts. You should remain silent.”

At that time, a certain bhikkhu said to the Blessed One:

“There is presently a sick bhikkhu who is unable to come.”

The Buddha said:

From now on, I permit a declaration of purity to be entrusted,^[30] and I permit a bhikkhu to go and receive that declaration of purity. The bhikkhu should entrust it as follows: By saying, “I am pure,” he validly entrusts his declaration of purity. Likewise, if he makes a complete statement entrusting his declaration of purity in accordance with the method of giving consent described above, the entrusting of his declaration of purity is valid.

If he neither manifests a bodily sign nor verbally declares his purity, the entrusting of his declaration of purity is invalid. The method of entrusting a declaration of purity is the same as the method of entrusting consent described above. Suppose the person receiving the declaration of purity goes to the sick bhikkhu and receives his declaration of purity.

After receiving it, he dies, goes elsewhere, abandons the monastic life, joins a community of non-Buddhist ascetics, enters another division of the Sangha, enters the demarcated ground, or dawn appears;

or he declares himself guilty of a pārājika offense, has intercourse with a bhikkhuni, became a śramaṇa with the mind of a thief, is a schismatic non-Buddhist ascetic, a paṇḍaka, one who has killed his father or mother, one who has killed an arhat, one who has caused dissension in the Sangha, one who with malicious intent has drawn blood from the Buddha’s body, a nonhuman being, an animal, a hermaphrodite, one who has been suspended, one who has been expelled, one who deserves expulsion, one who remains in the air by means of supernormal powers, or one who has departed beyond the range of sight and hearing—in all such cases, the entrusting of the declaration of purity is invalid, and it must be entrusted to another person.

The same applies if any of these circumstances occur while he is on the way or after he has entered the assembly. If the person receiving the declaration of purity falls asleep, enters meditative concentration, or forgets, but does not do so intentionally, the entrusting of the declaration of purity remains valid. If he intentionally fails to declare it, he commits a duṣkṛta offense. If the sick bhikkhu is able to come, that is best; if he is unable to do so, the bhikkhus should support him as he walks, or place him on a rope bed or wooden bed and carry him into the Sangha assembly.

At that time, the bhikkhus thought: “If we carry the sick bhikkhu here, we fear that his illness may worsen or that it may result in his death.” The Sangha should therefore go to that place to perform the karma for reciting the precepts. If there are many sick bhikkhus, it is best if they can be gathered together in one place; if this is not possible, the bhikkhus should go outside the boundary to perform the karma for reciting the precepts. If they do not go outside the boundary, they may not perform the karma for reciting the precepts as a separate assembly. Under no circumstances is it permitted to perform the karma for reciting the precepts as a separate assembly.

At that time, the group of six bhikkhus entrusted their consent but did not entrust their declarations of purity. When a matter arose in the Sangha, the precepts could not be recited. The bhikkhu who brought their consent then said:

“I have brought their consent, but I was unable to bring their declarations of purity.” The karma for reciting the precepts was halted, causing the bhikkhus to become weary, so they went and reported the matter to the Buddha. The Buddha said:

From now on, when sending consent, one should also send a declaration of purity. One should say:

“I entrust my consent and declaration of purity to you.”

The group of six bhikkhus stated the particular matter, saying:

“I entrust my consent and declaration of purity to you concerning this matter.”

When many other matters arose in the Sangha, the bhikkhu who brought the consent said:

“I bring consent and a declaration of purity for this matter, but not for any other matter.” Consequently, the proceedings were brought to a standstill. The bhikkhus all became weary and went to report the matter to the Buddha. The Buddha said:

“One must not send consent and a declaration of purity separately for each particular matter. I permit consent and a declaration of purity to be sent for lawful acts of the Sangha.”

If the bhikkhu who had received the consent and declaration of purity died, gave up the training, joined an assembly of adherents of another path, joined another group, entered the boundary ground, or the sign of dawn appeared, the bhikkhus wondered, “Are the consent and declaration of purity thereby invalidated or not?”

The Buddha said:

“They are invalidated.”

If, while traveling, the bhikkhu who had received the consent and declaration of purity was obstructed,^[31] or encountered danger from bandits, wild beasts, or flooding and could not reach the place, and therefore came from outside the boundary^[32] into the Sangharama to convey the consent and declaration of purity, the bhikkhus wondered whether the consent and declaration of purity were thereby invalidated.

The Buddha said:

“They are not invalidated.”

From now on, I permit a bhikkhu, when there is danger to life, danger to the holy life, or when, though within the boundary, he cannot reach the Sangha, to come from outside the boundary into the Sangha and convey consent and a declaration of purity. In this way, the consent is not invalidated. Sending consent and a declaration of purity in this manner accords with my teaching.

At that time, after the bhikkhus had received the consent and declaration of purity of one person, they became doubtful and did not dare receive those of a second person. The Buddha said, “I permit you to receive them.”

After one of them had received the consent and declaration of purity of two people, he again became doubtful and did not dare receive those of a third person. The Buddha said, “I permit you to receive them.”

After he had received the consent and declaration of purity of three people, he again became doubtful and did not dare receive those of a fourth person. The Buddha said, “I permit you to receive them.”

The Buddha further said, “Receive the consent and declarations of purity of as many or as few people as you are able to remember by name. If you cannot remember their given names, state their family names. If you cannot remember their family names, describe their appearance. If you cannot remember their appearance, say: ‘For the lawful acts of the Sangha, the multitude of bhikkhus send their consent and declarations of purity.’”

3. Recitation of the Precepts

4. At that time, in one place, on the day for reciting the precepts, the great assembly gathered to recite the precepts, but the voice was too soft for the assembly to hear. The bhikkhus went to report the matter to the Buddha. The Buddha said:

“From now on, I permit one to stand in the midst of the assembly to recite the precepts. If they still cannot hear while he is standing, a very high seat should be erected in the midst of the assembly, from which he may recite while seated. If they still cannot hear, a high seat like that of a wheel-turning king^[33] should be erected, reaching the height of an outstretched hand, and the precepts should be recited from there.

“If the reciter forgets or becomes confused during the recitation, the bhikkhu sitting nearby should prompt him. If he still forgets, a second bhikkhu should take his place and continue the recitation. He should continue from that point and must not begin again.”

5. If some matter arose concerning the bhikkhu carrying the consent and declaration of purity, such as a matter of the Sangha, a matter concerning the Buddha, a matter concerning the Dharma, or a matter concerning a sick bhikkhu, the bhikkhus reported the matter to the Buddha. The Buddha said:

From now on, I permit consent and declarations of purity to be transferred and entrusted to other bhikkhus. One should say: ‘I have received the consent and declarations of purity of a multitude of bhikkhus. They and I entrust our consent and declarations of purity for the lawful acts of the Sangha.’

6. At that time, the group of six bhikkhus uttered the personal names of their preceptors and acaryas. The bhikkhus reported the matter to the Buddha. The Buddha said:

“One must not call one’s preceptor or acarya by name.”

The bhikkhus asked one another, “What is the name of your preceptor or acarya?” But the bhikkhu who was asked did not dare answer.

The bhikkhus reported the matter to the Buddha. The Buddha said:

“If someone asks, I permit one to state the name of one’s preceptor or acarya.”

When a bhikkhu is undergoing parivasa, treatment from the beginning, manatta, or abbhana; when a formal act is performed to establish a regulation; when ordination is conferred; when a person is appointed; or when a formal act is rescinded, the names of the preceptor and acarya should be stated.

When circumstances required bhikkhus to state the names of their preceptors and acaryas, they did not dare do so. The bhikkhus went to report the matter to the Buddha. The Buddha said, “When there is due cause, I permit one to state the personal names of one’s preceptor and acarya.”

If a bhikkhu was occupied with some matter and therefore sent his consent and declaration of purity, but after sending them his business was completed, he became doubtful and did not dare go to the place where the precepts were being recited. The bhikkhus reported the matter to the Buddha. The Buddha said:

“When his business is completed, he should go. If he does not go, he should be dealt with in accordance with the Dharma.”

The group of six bhikkhus thought of not going to the place where the precepts were being recited, fearing that other bhikkhus would perform a formal act against them or prevent the recitation of the precepts on their account. The bhikkhus went to report the matter to the Buddha. The Buddha said:

“One must not do so.”

They then thought of not going to the place where the precepts were being recited, fearing that a formal act would be performed against their close friends and acquaintances or that the recitation of the precepts would be prevented on their account. The Buddha said:

“One must not do so.”

They then thought, “We shall go to the place where the precepts are being recited but not sit down, for fear that the other bhikkhus will perform a formal act against us or prevent the recitation of the precepts on our account.” The Buddha said:

“One must not do so.”

Likewise, one must not go to the place where the precepts are being recited yet refuse to sit down on account of close friends and acquaintances.

8. At that time, at one dwelling place, on the day for reciting the precepts, a large assembly of the Sangha gathered. Just as they were about to recite the precepts, they heard that bandits were approaching. Everyone became frightened, rose from their seats, and fled, [823a1] so the recitation of the precepts could not be completed. The bhikkhus went to report the matter to the Buddha. The Buddha said:

“From now on, when any of the eight dangers arise, or when there are other circumstances, I permit an abbreviated recitation of the precepts. The eight dangers are: kings, bandits, fire, flood, illness, human beings, nonhuman beings, and harmful creatures. Other circumstances are: when a great assembly has gathered but there are too few seats, or when most of the assembly is ill, I permit an abbreviated recitation of the precepts.”

“When a great assembly has gathered but the covered area cannot accommodate all the seating, or when it is raining, I permit an abbreviated recitation of the precepts. Likewise, when many Uposatha observances are to be held,^[34] when the night is already far advanced, when there is a dispute, when there is discussion concerning the Abhidharma or Vinaya, or when a Dharma discourse continues until very late. From now on, before the entire assembly has risen and before the sign of dawn appears, a formal act for the recitation of the precepts should be performed. There is no circumstance under which consent and declarations of purity may be accepted overnight^[35] for the formal act of reciting the precepts.”

A bhikkhu thought, “Because of dangerous circumstances, an abbreviated recitation of the precepts has been permitted, but the danger is not yet urgent; we can recite the precepts in full.” That bhikkhu should recite the precepts in full. If he does not recite them in full, he should be dealt with in accordance with the Dharma.

A bhikkhu thought, “This danger has drawn near. We cannot recite the precepts in full; we can recite only as far as the ninety rules.” That bhikkhu should recite the ninety rules. If he does not recite them, he should be dealt with in accordance with the Dharma.

The bhikkhus thought, “The danger has drawn near. We cannot recite the precepts in full through the ninety rules, but we can recite as far as the thirty rules.” They should then recite the thirty rules in full. If they do not recite them, they should be dealt with in accordance with the Dharma.

The bhikkhus thought, “This danger is near. We cannot recite the thirty rules in full; we can recite only as far as the two aniyata rules.” The bhikkhu should then recite as far as the two aniyata rules. If he does not recite them, he should be dealt with in accordance with the Dharma.

At that time, the bhikkhus thought, “The danger is extremely near. We cannot recite in full as far as the two aniyata rules, but we can recite as far as the thirteen rules.” They must then recite as far as the thirteen rules. If they do not recite them, they should be dealt with in accordance with the Dharma.

Those bhikkhus thought, “This danger is near. We cannot recite as far as the thirteen rules, but we can recite as far as the four rules.” Those bhikkhus should recite the four rules; if they do not, they shall be dealt with according to the Dharma.

Those bhikkhus thought, “Because of this danger, we cannot recite the four rules; we can only recite the introduction to the precepts.” They should recite as far as the introduction to the precepts; if they do not, they shall be dealt with according to the Dharma.

At that time, the bhikkhus thought, “This danger has now arrived; we cannot recite the introduction to the precepts.” Because of this danger, the bhikkhus should rise from their seats and depart at once.

There are five ways of reciting the Dharma: Having recited the introduction, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction and the four rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, and the thirteen rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, the thirteen rules, and the two rules, for the remainder one should say, “As the Sangha has regularly heard.” Complete recitation is the fifth. These are called the five ways of reciting the precepts.

There are also five ways of recitation: Having recited the introduction and the four rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, and the thirteen rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, the thirteen rules, and the two rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the thirteen rules, the two rules, and the thirty rules, for the remainder one should say, “As the Sangha has regularly heard.” Complete recitation is the fifth.

There are also five ways of recitation: Having recited the introduction, the four rules, and the thirteen rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, the thirteen rules, the two rules, and the two rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, the thirteen rules, the two rules, and the thirty rules, for the remainder one should say, “As the Sangha has regularly heard.” Having recited the introduction, the four rules, the thirteen rules, the two rules, the thirty rules, and the ninety rules, for the remainder one should say, “As the Sangha has regularly heard.” Complete recitation is the fifth way.

These are called the five ways of reciting the precepts.

9. The Blessed One was staying in the city of Rajagriha, on Mount Gridhrakuta. At that time, there was a bhikkhu named Nanayou^[36] whose mind was deranged by madness and delusion. Sometimes he remembered the day for reciting the precepts and sometimes he did not; sometimes he attended and sometimes he did not. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, the Sangha shall confer upon the bhikkhu Nanayou, by a motion and one proclamation, the formal act for one whose mind is deranged by madness and delusion, according to the following procedure: Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make a motion concerning the matter as stated above:

“‘Venerable Sangha, please listen! This bhikkhu Nanayou has a mind deranged by madness and delusion. Sometimes he remembers the day for reciting the precepts and sometimes he does not; sometimes he attends and sometimes he does not. If the time is appropriate for the Sangha, may the Sangha approve the conferral upon this bhikkhu of the formal act for one whose mind is deranged by madness and delusion, whether he remembers or does not remember, whether he attends or does not attend, with regard to the Sangha’s formal act of reciting the precepts. This is the motion.

“‘Venerable Sangha, please listen! This bhikkhu Nanayou has a mind deranged by madness and delusion. He may remember the day for reciting the precepts or may not remember it; he may attend or may not attend. The Sangha now confers upon the bhikkhu Nanayou the formal act for one whose mind is deranged by madness and delusion, whether he remembers or does not remember, whether he attends or does not attend, with regard to the formal act of reciting the precepts. Those elders who approve the Sangha’s conferral upon this Nanayou of the procedure for one whose mind is deranged by madness, whether he remembers or does not remember, whether he attends or does not attend, with regard to the formal act of reciting the precepts, should remain silent. Whoever does not approve should speak.

“‘The Sangha has approved the conferral upon the bhikkhu Nanayou of the formal act for one whose mind is deranged by madness, whether he remembers or does not remember, whether he attends or does not attend. The Sangha approves and therefore remains silent. Thus is this matter recorded.’

“There are three kinds of madness and delusion: The first is one who, at the time of the recitation of the precepts, sometimes remembers and sometimes does not, and sometimes attends and sometimes does not. The second is one who, though mad and deluded, remembers the recitation of the precepts but does not attend. The third is one who, being mad and deluded, does not remember the recitation of the precepts and does not attend.

Of these three kinds of madness and delusion, if a bhikkhu sometimes remembers and sometimes does not remember the recitation of the precepts, and sometimes attends and sometimes does not, the Sangha should confer upon him the formal act for one who is mad and deluded. If he remembers the recitation of the precepts but does not attend, the Sangha should not confer upon him the formal act for one who is mad and deluded.

If, being mad and deluded, he neither remembers the recitation of the precepts nor attends, the formal act for one who is mad and deluded should not be conferred upon him.

“After the Sangha had conferred the formal act upon that bhikkhu, his madness and delusion later ceased. He thought, ‘What should I do now?’ He then asked the bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

“If a person afflicted by madness and delusion has been given the formal act and his madness and delusion later cease, the formal act should be rescinded by a motion and one proclamation, according to the following procedure: The bhikkhu Nanayou should enter the midst of the Sangha, bare his right shoulder, remove his sandals, kneel with his right knee on the ground, join his palms, and say:

“‘Venerable Sangha, please listen! I, the bhikkhu Nanayou, was formerly afflicted by madness and delusion. At the time of the recitation of the precepts, I sometimes remembered and sometimes did not remember, and sometimes attended and sometimes did not attend. The Sangha conferred upon me the formal act for one afflicted by madness and delusion. I have now regained right mindfulness and request that the formal act for one who is mad and deluded be rescinded.’

“He should make this request three times. Within the assembly, a bhikkhu capable of performing the formal act should be appointed to make a motion concerning the matter as stated above:

“‘Venerable Sangha, please listen! This bhikkhu Nanayou was formerly afflicted by madness and delusion. At the time of the recitation of the precepts, he sometimes remembered and sometimes did not remember, and sometimes attended and sometimes did not attend. The Sangha conferred upon him the formal act for one who is mad and deluded. His madness and delusion later ceased, and this bhikkhu now requests that the formal act for one afflicted by madness and delusion be rescinded. If the time is appropriate for the Sangha, may the Sangha approve the rescission of the formal act for one afflicted by madness and delusion. This is the motion.

“‘Venerable Sangha, please listen! This bhikkhu Nanayou was formerly afflicted by madness and delusion. At the time of the recitation of the precepts, he sometimes remembered and sometimes did not remember, and sometimes attended and sometimes did not attend. The Sangha conferred upon him the procedure of the formal act for one afflicted by madness and delusion. After the formal act had been conferred, his madness and delusion ceased. This bhikkhu now requests that the Sangha rescind the formal act for one who is mad and deluded. Those elders who approve the Sangha’s rescission of the formal act for one afflicted by madness and delusion for the bhikkhu Nanayou[824a1] should remain silent. Whoever does not approve should speak.

“‘The Sangha has approved the rescission of the formal act for one afflicted by madness and delusion for the bhikkhu Nanayou. The Sangha agrees and therefore remains silent. Thus is this matter recorded.’

“At that time, the bhikkhus all thought, ‘If a person upon whom the formal act for one who is mad and deluded has been conferred later recovers from the illness and has that formal act rescinded, but after some time the madness and delusion recur, may the formal act be conferred upon him again or not?’

“The Buddha said:

“‘From now on, whenever the madness and delusion arise, confer the formal act; when the madness and delusion cease, rescind it.’

10. When the Blessed One was in the country of Champa, on the bank of the Gagga River, on the fifteenth-day recitation of the precepts, he sat in the open air while the Sangha sat surrounding him. The first watch of the night had passed and the middle watch had begun. Venerable Ananda rose from his seat, bared his right shoulder, removed his sandals, knelt with his right knee on the ground, joined his palms, and said to the Buddha:

“‘The first watch of the night has passed. May the Blessed One please recite the precepts.’

“The Blessed One remained silent. Seeing that the Buddha remained silent, Venerable Ananda returned to his seat. When the first and middle watches of the night had passed, Venerable Ananda again rose from his seat, bared his right shoulder, removed his sandals, knelt with his right knee on the ground, joined his palms, and said to the Buddha:

“‘The first and middle watches of the night have passed. May the Blessed One please recite the precepts.’”

The Blessed One remained silent. Seeing that the Blessed One remained silent, the Venerable One returned to his seat. The first watch, the middle watch, and the last watch of the night had all passed; the signs of dawn had appeared, and the birds had begun to call. The Venerable One then rose from his seat, bared his right shoulder, removed his footwear, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“The first, middle, and last watches of the night have all passed; the signs of dawn have appeared, and the birds have begun to call. The Sangha has been seated for a long time. May the Blessed One please recite the precepts.” The Buddha said to Ananda:

“There is an impure person within the assembly. It is impossible for the Tathagata to recite the precepts to an assembly in which an impure person is present.”

Venerable Ananda then silently returned to his seat. Venerable Mahamaudgalyayana thought, “Who in this assembly is impure, causing the Tathagata to say, ‘It is impossible for the Tathagata to recite the precepts to an assembly in which an impure person is present’?” Venerable Mahamaudgalyayana then examined the minds of the assembly and saw an impure person seated not far from the Tathagata. He was not a sramana yet claimed to be a sramana; he did not practice the holy life yet claimed to practice the holy life.

He had violated the precepts, committed evil deeds, was impure and defiled, held wrong views, concealed his evil karma, and harbored inward corruption, no different from a hollow tree. Having seen this, the Venerable One thought, “It is because of this person that the Buddha said to Venerable Ananda, ‘It is impossible for the Tathagata to recite the precepts to an assembly in which an impure person is present.’” Venerable Mahamaudgalyayana approached that person and said:

“Get up! The Tathagata has seen you and knows you. You must rise at once and leave this place. You may not remain here.”

Venerable Maudgalyayana then took the man by the hand and pulled him outside the door. He returned, approached the Blessed One, bowed with his head at the Buddha’s feet, and addressed him:

“The assembly is now pure. May the Blessed One please recite the precepts.”

The Buddha said to Venerable Maudgalyayana:

“You must not act in this way now, nor may you act in this way in the future. Maudgalyayana, from now on I permit disciplinary action to be taken on the basis of one’s own admission. If one does not admit the offense, disciplinary action may not be taken. From now on, you yourselves shall perform the Sanghakarman for the recitation of the precepts.”

The Buddha said to Venerable Maudgalyayana:

“This is the Tathagata’s final recitation of the precepts. Why is this? One who has committed an offense may not participate in the recitation of the precepts. One who has committed an offense may not listen to the precepts. One may not approach an offender to absolve them of an offense. A guilty person may not absolve another person of an offense.”

The Buddha said to Venerable Maudgalyayana:

“The ocean possesses eight wondrous qualities, and therefore the asuras delight in dwelling there. These eight are:

“All rivers flow and converge there. This is the first wondrous quality in which the asuras delight.

“Furthermore, Maudgalyayana, the ocean endures and never transgresses the regular bounds of its waves. This is the second wondrous quality of the ocean in which the asuras delight.

“Furthermore, Maudgalyayana, when the five great rivers—the Ganges, the Yamuna, the Nasatara, and the Adiravatima—flow into the ocean, they all lose their former names. This is the third wondrous quality of the ocean in which the asuras delight.

“Furthermore, Maudgalyayana, although the waters of these five great rivers and the rainwater all flow into the ocean, the waters of the ocean neither increase nor decrease. This is the fourth wondrous quality in which the asuras delight.

“Furthermore, all the waters of the ocean have the single taste of salt. This is the fifth wondrous quality of the ocean in which the asuras delight.

“Furthermore, Maudgalyayana, the ocean does not retain a corpse. If there is a corpse, the sea winds carry it to the shore. This is the sixth wondrous quality of the ocean in which the asuras delight.

“Furthermore, Maudgalyayana, the ocean produces many exceptional treasures that are not found on land. These treasures include gold, silver, pearls, vaidurya, coral, giant clamshell, and agate. This is the seventh wondrous quality of the ocean in which the asuras delight.

“Furthermore, Maudgalyayana, creatures of immense size dwell in the great ocean. These immense creatures may measure one hundred yojanas in length, two hundred yojanas, three hundred yojanas, and even as much as seven hundred yojanas. This is the eighth wondrous quality of the ocean in which the asuras delight.

“Because of these eight distinctive qualities of the great ocean, the asuras delight in dwelling there. In the same way, Maudgalyayana, my teaching also possesses eight distinctive qualities which, after seeing them, cause my disciples themselves to delight in dwelling within it. These eight distinctive qualities are:

“Just as all rivers flow into the great ocean, so too, Maudgalyayana, as my disciples gradually train in the precepts, they all enter into my teaching and therein train in wholesome dharmas. Maudgalyayana, this is the first wondrous quality which, after seeing it, causes my disciples themselves to delight in dwelling within it.

“Maudgalyayana, just as the ocean endures and never transgresses the regular bounds of its waves, so my disciples abide by the precepts and do not transgress them throughout their lives. This is the second wondrous quality which, after seeing it, causes my disciples themselves to delight in dwelling within it.

“Maudgalyayana, just as the waters of the five great rivers lose their former names when they flow into the great ocean and are thereafter called only the ocean, so too, within my teaching, when members of the four castes—ksatriyas, brahmins, vaisyas, and sudras—with steadfast faith leave home, go forth, and train in the path, they are no longer called by their former names but are known only as sramanas, sons of the Sakyan. This is the third distinctive quality of my teaching which, after seeing it, causes my disciples themselves to delight in dwelling within it.

“Maudgalyayana, just as the waters of the five great rivers and the rainwater all flow into the ocean, yet the ocean neither increases nor decreases, so too, within my teaching, people of various clans, with steadfast faith, leave home, go forth, train in the path, and enter the realm of nirvana without remainder, yet the realm of nirvana without remainder neither increases nor decreases. This is the fourth distinctive quality of my teaching which, after seeing it, causes my disciples themselves to delight in dwelling within it.

“Maudgalyayana, just as all the waters of the great ocean have the single taste of salt, my teaching has the single taste of liberation. Maudgalyayana, this is the fifth distinctive quality of my teaching which, after seeing it, causes my disciples themselves to delight in dwelling within it.

“Maudgalyayana, just as the great ocean does not retain a corpse, and if there is a corpse, the sea winds carry it to the shore, so too my teaching does not retain a corpse. A corpse means one who is not a sramana yet claims to be a sramana; who does not practice the holy life yet claims to practice the holy life; who has violated the precepts, committed evil deeds, is impure and defiled, holds wrong views, conceals unwholesome karma, and harbors inward corruption like a tree rotten at its core. Although such a person sits within the assembly, they are always far removed from the Sangha, and the Sangha does not associate with them. Maudgalyayana, this is the sixth distinctive quality of my teaching which, after seeing it, causes my disciples themselves to delight in dwelling within it.”

“Moggallana, just as [825a1] the great ocean produces many rare and extraordinary treasures that cannot be found on land, such as gold, silver, pearls, lapis lazuli, coral, mother-of-pearl, and agate, so too does My Dharma produce many treasures, such as the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four dhyanas, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Thus, Moggallana, this is the seventh extraordinary quality of My Dharma, seeing which the disciples delight in dwelling therein.

“Moggallana, just as the waters of the great ocean are the dwelling place of many creatures whose bodies measure hundreds of yojanas, even up to seven hundred yojanas, so too, Moggallana, does My Dharma contain great beings, such as those in the Sangha who are proceeding toward stream-entry and those who have attained the fruit of once-returning, up to those who are proceeding toward arhatship and those who have attained the fruit of arhatship. Moggallana, this is the eighth extraordinary quality of My Dharma, seeing which the disciples delight in dwelling therein.”

11. On an observance day at a certain residence, a large number of foolish bhikkhus gathered together and invited the senior bhikkhu to recite the precepts. The senior bhikkhu said:

“Previously, I did not recite the precepts.”

They next invited the bhikkhus of middle standing and then the junior bhikkhus to recite the precepts. They all likewise replied:

“We do not recite them.”

Consequently, the recitation of the precepts could not be held. The bhikkhus reported this matter to the Buddha. The Buddha said:

“A large number of foolish bhikkhus should not gather together in one place and then neither know the precepts, nor know how to recite the precepts, nor know the uposatha, nor know the uposatha karman. From now on, it is prescribed that a bhikkhu of five years’ standing must perform the karman and recite the precepts. If he does not perform the karman and recite the precepts, he shall be dealt with according to the Dharma.”

At that time, a large number of foolish bhikkhus gathered together and invited the senior bhikkhus to recite the precepts. The senior bhikkhus said:

“Previously we recited them, but now we have forgotten them.”

They next invited the bhikkhus of middle standing and then the junior bhikkhus to recite the precepts. They all likewise replied:

“Previously we recited them, but now we have forgotten them all.”

Consequently, the recitation of the precepts could not be held. The bhikkhus reported this matter to the Buddha. The Buddha said:

“A large number of foolish bhikkhus must not gather together in one place and then neither know the precepts, nor know how to recite the precepts, nor know the uposatha, nor know the uposatha karman. From now on, it is prescribed that a bhikkhu of five years’ standing must learn the precepts and the karman recitations until he is thoroughly proficient in them. If he has not memorized them, he shall be dealt with according to the Dharma. From now on, I permit the rains retreat to be spent in dependence upon a bhikkhu who is capable of reciting the precepts.”

At that time, some bhikkhus spent the rains retreat in dependence upon a bhikkhu who could recite the precepts. During the retreat, the bhikkhu who recited the precepts died. The bhikkhus thought, “What should we do?” They then went and reported the matter to the Buddha. The Buddha said:

“Listen carefully! Suppose bhikkhus spend the rains retreat in dependence upon a bhikkhu who can recite the precepts, but during the retreat that bhikkhu dies, travels far away, renounces the training, joins a community of adherents of another path, enters another monastic group, commits a disqualifying offense, violates a bhikkhuni, becomes an ascetic with a thief’s intent, disrupts an internal or external religious community, is a eunuch, kills his father or mother, kills an arhat, creates discord within the Sangha, maliciously causes the Buddha’s body to bleed, is a nonhuman being, is an animal, or is a hermaphrodite.

If the time for entering the later rains retreat has not yet arrived, they should go to a nearby residence and establish the later rains retreat there. If this cannot be done, they should invite from nearby a bhikkhu capable of reciting the Vinaya to come and spend the retreat with them. If they have already entered the later rains retreat, the bhikkhus should go to a nearby residence to learn the recitation.

One may learn the introduction, or learn to recite the four rules, the thirteen rules, the two undetermined rules, the thirty rules, the ninety rules, or the rules concerning residual offenses. Whatever portion that bhikkhu learns to recite, he should return to the residence and teach it to another person to recite. If one person cannot recite the whole text, then, in accordance with their order, each person should continue the recitation after the preceding person, without reciting again what has already been recited.

If this can be done, it is good. If not, they should only teach the Dharma, recite sutras, and then disperse.”

At that time, Nanda had an intelligent disciple who was capable of handling affairs. Upananda said to him:

“Come travel through the countryside with me.”

The disciple said:

“Wait a moment while I return to ask permission from my preceptor.”

He went to Nanda and said:

“May my preceptor permit me to travel through the countryside with Upananda.”

Nanda replied, “Do as you wish.”

At that time, the bhikkhus heard of this. Among them were those of few desires and contentment, who practiced asceticism, delighted in learning the precepts, and possessed a sense of shame. They reproached Nanda:

“Why did you allow your disciple to travel through the countryside with Upananda, when Upananda is foolish and knows neither the precepts, nor how to recite the precepts, nor the uposatha, nor the uposatha karman?”

The bhikkhus went to the Buddha, bowed with their heads at his feet, and sat to one side. They then reported the entire matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus. Though he knew what had happened, he deliberately asked Nanda:

“Did you consent to your disciple traveling through the countryside with Upananda, when Upananda is foolish and knows neither the precepts, nor how to recite the precepts, nor the uposatha, nor the uposatha karman?”

Nanda replied:

“Blessed One, it is so.”

The Blessed One reproached Nanda in countless ways:

“What you have done is wrong. It is not in accordance with proper conduct, not the Dharma of an ascetic, not pure conduct, not conduct in harmony with the teaching; you have done what should not be done. Nanda, why did you allow your disciple to travel through the countryside with Upananda, when Upananda is foolish and knows neither the precepts, nor how to recite the precepts, nor the uposatha, nor the uposatha karman?”

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

“Listen carefully! If a disciple asks his preceptor for permission to travel far away, the preceptor should ask the disciple, ‘For what purpose are you going? Who will accompany you?

Where are you going?’ If the undertaking^[37] is improper, or the traveling companion is improper, or the person at the destination is improper, he should restrain the disciple and not allow him to go. If the undertaking is improper and the person at the destination is also improper, then even though the traveling companion is good, he should restrain the disciple and not allow him to go. If the undertaking is improper, the destination is good, and the traveling companion is unwholesome, he should likewise restrain the disciple and not allow him to go.

If the undertaking is improper, the destination is good, and the traveling companion is wholesome, he should still restrain the disciple and not allow him to go. If the undertaking is good, but the destination is not good and the traveling companion is also not good, he should restrain the disciple and not allow him to go. If the undertaking is good and the destination is good, but the traveling companion is not good, he should likewise restrain the disciple and not allow him to go.

If the undertaking is good, the destination is good, and the traveling companion is also good, then he should permit him to go.”

12. At a certain residence, many foolish bhikkhus were dwelling together. At that time, the Venerable Upali arrived as a visiting bhikkhu at that residence. None of the foolish bhikkhus in that community went forth to welcome him, receive him, or attend upon him. Because he was not properly welcomed and attended upon in accordance with the prescribed courtesies, Upali departed from that residence that very day. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Listen carefully! At any dwelling where many foolish bhikkhus have gathered together, if a visiting bhikkhu arrives who is capable of teaching the Dharma, upholding the Vinaya, upholding the Matrka,^[38] and explaining the meaning of the sutras, the bhikkhus there, upon hearing of his arrival, must go half a yojana beyond the dwelling to welcome him, attend upon and receive him, and provide water for bathing, necessities, food, and drink. If they do not, they shall be dealt with according to the Dharma.”

4. Confession

13. On one occasion, only one bhikkhu was residing at a dwelling. On the very day of the recitation of the precepts, he committed an offense and thought to himself, “The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not confess before one who has committed an offense, and one who has committed an offense may not receive another’s confession. What should I do now?” He then told the other bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

“Listen carefully! If, on the day of the recitation of the precepts, a bhikkhu has committed an offense and thinks, ‘The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; [826a1] he may not confess before one who has committed an offense, and one who has committed an offense may not receive another’s confession,’ that bhikkhu should approach a pure bhikkhu, bare his right shoulder, remove his footwear, kneel with his right knee on the ground, and join his palms. If that pure bhikkhu is a senior elder, he should reverently bow at his feet, state by name the offense he has committed, and make this declaration:

“‘Venerable Sir, please remember me. I, the bhikkhu named..., have committed the offense of.... I now come before the Venerable Sir to confess it and dare not conceal it. Having confessed, I shall be at ease; without confessing, I shall not be at ease. I recollect that I have committed an offense; I disclose it, knowing it and not concealing it. May the elder remember that I am pure, that my body of precepts is complete and pure, and that I may perform the uposatha.’

“He should say this three times. The other bhikkhu should say:

“‘You should give rise to a mind of revulsion and renunciation.’

“The bhikkhu should reply:

“‘Yes.’

“Only after performing the procedure in this way is he permitted to listen to the recitation of the precepts.”

At that time, on the day of the recitation of the precepts, a bhikkhu had doubts as to whether he had committed an offense. He thought to himself, “The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not confess before one who has committed an offense, and one who has committed an offense may not receive another’s confession. What should I do now?” He then told the other bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

“Listen carefully! If, on the day of the recitation of the precepts, a bhikkhu doubts whether he has committed an offense and thinks, ‘The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not confess before an offender, and an offender may not receive another’s confession,’ that bhikkhu should approach a pure bhikkhu, bare his right shoulder, remove his footwear, kneel with his right knee on the ground, and join his palms. If the other is a senior elder, he should reverently bow at his feet, state by name the offense he suspects he has committed, and make the following declaration:

“‘I am named.... I have doubts as to whether I have committed an offense, and now I declare this before the Venerable Sir. Later, when I no longer have any doubt, I shall confess according to the Dharma.’

“Only after saying this is he permitted to listen to the precepts.”

At that time, on the day of the recitation of the precepts, the Sangha assembled together, wishing to recite the precepts. Just as the recitation was about to begin, a bhikkhu who had committed an offense thought, “The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not confess before one who has committed an offense, and one who has committed an offense may not receive another’s confession. What should I do now?” He said to the reciter of the precepts, “Stop for a moment! Do not recite the precepts yet! I have committed an offense. I wish to approach the elder and confess it.”

As he spoke in this way, the entire assembly became noisy. The bhikkhus reported this matter to the Buddha. The Buddha said:

“You should listen carefully! If, at any dwelling, the Sangha has assembled together, wishing to recite the precepts, and just as the precepts are being recited a bhikkhu has committed an offense, then whether or not that bhikkhu has been accused of the offense, whether or not an act of recollection has been imposed upon him, if he himself remembers the offense and discloses it, knowing that he has committed such an offense, he should say to the person beside him, ‘I have committed the offense of....

I now confess it before the elder.’ If he thinks that even speaking to the person beside him might cause a disturbance and prevent the Sangha from completing the recitation of the precepts, that bhikkhu should mentally resolve to confess according to the Dharma after the assembly has dispersed. Having formed this mental resolution, he is permitted to listen to the recitation of the precepts.”

At that time, the Sangha assembled together, wishing to recite the precepts. Just as the recitation was about to begin, a bhikkhu who had doubts concerning an offense thought, “The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not confess before an offender, and one who has committed an offense may not receive another’s confession. What should I do now?” He then said to the reciter of the precepts, “Venerable Sir, stop for a moment. I suspect that I may have committed an offense.... I wish to approach the elder and declare the matter.”

As he spoke in this way, the entire assembly became noisy. The bhikkhus reported this matter to the Buddha. The Buddha said:

“You should listen carefully! If the Sangha has assembled together in one place, wishing to recite the precepts, and just as the precepts are being recited a bhikkhu has doubts concerning an offense, then whether or not that bhikkhu has been accused of the offense, and whether or not an act of recollection has been imposed upon him, if he remembers the wrongdoing, he should say to the person seated nearby, ‘I have doubts concerning an offense. I now declare this before the elder. After the assembly has dispersed, when I no longer have any doubt, I shall confess according to the Dharma.’

“If he further thinks, ‘If I say this to the person seated nearby, I fear it will cause a disturbance and hinder the Sangha’s recitation of the precepts,’ he should mentally resolve: ‘After the assembly has dispersed, when I no longer have any doubt, I shall confess according to the Dharma.’ Having formed this mental resolution, he is permitted to listen to the recitation of the precepts.”

At that time, on the day of the recitation of the precepts, all the members of the Sangha at a certain dwelling had committed offenses. They thought, “The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not approach one who has committed an offense to confess, and one who has committed an offense may not receive another’s confession. What should we do?” These bhikkhus then told the other bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

“Listen carefully! If, at any dwelling, all the members of the Sangha have committed offenses, they may think, ‘The Blessed One has established a rule that one who has committed an offense may not recite the precepts or listen to the precepts; he may not approach one who has committed an offense to confess, and one who has committed an offense may not receive another’s confession.’ In such a case, if a visiting bhikkhu who is pure and has committed no offense arrives, they should approach him, bare the right shoulder, remove their footwear, kneel with the right knee on the ground, and join their palms. If he is a senior elder, they should reverently bow at his feet, then each state the offense he has committed and make the following declaration:

“‘I am named.... I have committed the offense of.... I now declare it before the Venerable Sir.’

“The one receiving the confession should say:

“‘You should give rise to a mind of revulsion.’

“The bhikkhu should reply:

“‘Yes.’

“If no visiting bhikkhu arrives, they should send two or three bhikkhus to a nearby place where pure bhikkhus reside. They should bare their right shoulders, remove their footwear, kneel with their right knees on the ground, join their palms, state the offenses they have committed, and make the following declaration:

“‘I have committed the offense of.... I now declare it before the Venerable Sirs.’

“The one receiving the confession should say:

“‘You should give rise to a mind of revulsion.’”

The offending person replied:

“Very well.”

This bhikkhu should then return to his dwelling place. The bhikkhus at that dwelling place should approach him, declare their offenses, and afterward recite the precepts.”

At that time, at a certain dwelling place, the entire Sangha was doubtful about whether they had committed offenses, and they all thought, “The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not approach another offender to confess, and an offender may not receive another’s confession. What should we do?” They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! If, at a certain dwelling place, everyone is doubtful about an offense and consequently thinks, ‘The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not approach another offender to confess, and an offender may not receive another’s confession,’ then, in such a case, if a visiting bhikkhu arrives who is pure and has committed no offense, they should approach him, bare their right shoulders, remove their footwear, and, if he is a senior elder, bow reverently at his feet. Then, kneeling with the right knee on the ground and joining their palms, they should declare their offenses in these words:

“‘I am doubtful concerning an offense. I now declare this matter before the Venerable One. Later, when my doubt has been dispelled, I shall confess according to the Dharma.’

“If no visiting bhikkhu arrives, they should send two or three bhikkhus to a nearby community of pure bhikkhus. They should bare their right shoulders, remove their footwear, kneel with their right knees on the ground, and join their palms. If the other is a senior elder, they should first bow reverently at his feet and then declare their offenses with this formal statement:

“‘I am doubtful concerning an offense. I now declare this matter before the Venerable One. Later, when my doubt has been dispelled, I shall confess according to the Dharma.’

“When those bhikkhus have returned to their former dwelling place, the other bhikkhus should approach them and declare their offenses; only afterward should they recite the precepts.

“At that time, the Sangha assembled in one place intending to recite the precepts. Just as the precepts were about to be recited, the entire Sangha committed an offense and thought, ‘The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not [827a1] approach another offender to confess, and an offender may not receive another’s confession. What should we do?’ They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! The Sangha has assembled in one place intending to recite the precepts. Just as the precepts are about to be recited, the entire Sangha commits an offense, and everyone thinks, ‘The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not approach another offender to confess, and an offender may not receive another’s confession.’ Those bhikkhus should make a formal motion and then confess, in these words:

“‘Venerable Sangha, please listen! This entire Sangha has committed an offense. If the time is appropriate for the Sangha, may the Sangha consent that the entire Sangha confess. This is the formal motion.’

“After making this formal motion, they may then recite the precepts.”

At that time, the Sangha assembled in one place intending to recite the precepts. Just as the precepts were about to be recited, the entire Sangha became doubtful concerning an offense, and everyone thought, “The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not approach another offender to confess, and an offender may not receive another’s confession. What should we do?” They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! If the Sangha has assembled in one place intending to recite the precepts, and just as the precepts are about to be recited the entire Sangha becomes doubtful concerning an offense and thinks, ‘The Blessed One has established the precept that one who has committed an offense may not recite the precepts, may not listen to the precepts, may not approach another offender to confess, and an offender may not receive another’s confession,’ then the entire Sangha should make a formal motion and afterward declare the offense, in these words:

“‘Venerable Sangha, please listen! This entire Sangha is doubtful concerning an offense. If the time is appropriate for the Sangha, may the Sangha consent that this Sangha declare its offense. This is the formal motion.’

“After making the formal motion, they may then recite the precepts.”

At that time, when the day for reciting the precepts arrived, the entire Sangha had committed an offense but did not know the name or the characteristics of the offense. The bhikkhus thought, “What should we do?” They reported this to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! On the day for reciting the precepts, the entire Sangha has committed an offense but does not know the name or the characteristics of the offense. In such a case, if a visiting bhikkhu arrives who is a bearer of the Dharma, a bearer of the Vinaya, and a bearer of the Matrika, they should approach him, bare their right shoulders, remove their footwear, kneel with their right knees on the ground, join their palms, and ask:

“‘Venerable One, if a bhikkhu acts in such-and-such a manner, what offense does he commit?’ The bearer of the Vinaya should reply that acting in such a manner constitutes such-and-such an offense. If the visiting bhikkhu knows that the offending bhikkhu readily accepts instruction, he should lead him to a secluded place. He should have the other bhikkhus stand where they can see but cannot hear, and direct that bhikkhu to confess according to the Dharma. After confessing, that bhikkhu should return to the other bhikkhus. The bhikkhus should say:

“‘This bhikkhu committed an offense and has now confessed it.’

“If the remaining bhikkhus trust that this bhikkhu has properly confessed, that is well. If they do not trust his confession, those remaining bhikkhus may not compel him to confess.”

5. Determining the Date

At that time, when the day for reciting the precepts arrived, visiting bhikkhus came. The visiting bhikkhus recited the precepts on the fourteenth day, while the resident bhikkhus recited them on the fifteenth day. The bhikkhus did not know what to do, so they reported this to the other bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! If, at a dwelling place, a small number of visiting bhikkhus arrive on the day for reciting the precepts, and the visitors recite the precepts on the fourteenth day while the resident bhikkhus recite them on the fifteenth day, then, because the visiting bhikkhus are fewer, they should follow the resident bhikkhus. If they do not, they shall be dealt with according to the Dharma.”

At that time, at a certain dwelling place, when the day for reciting the precepts arrived, visiting bhikkhus came in a number equal to that of the resident bhikkhus. The visiting bhikkhus recited the precepts on the fourteenth day, while the resident bhikkhus recited them on the fifteenth day. When the number of visiting bhikkhus equals that of the resident bhikkhus, they should follow the resident bhikkhus. If they do not follow them, they shall be dealt with according to the Dharma.

If, when the day for reciting the precepts arrives, a large number of visiting bhikkhus come, and the visiting bhikkhus recite the precepts on the fourteenth day while the resident bhikkhus recite them on the fifteenth day, then, because the resident bhikkhus are fewer, they should follow the visiting bhikkhus in seeking harmony. If harmony can be achieved, that is well. If not, the resident bhikkhus should go beyond the boundary to recite the precepts.

When the day for reciting the precepts arrived at a certain dwelling place, a small number of visiting bhikkhus came. The visiting bhikkhus recited the precepts on the fifteenth day, while the resident bhikkhus recited them on the fourteenth day. Because the visiting bhikkhus were fewer, they should follow the resident bhikkhus in seeking harmony. If they can come into harmony together, that is well. If not, the visiting bhikkhus should go beyond the boundary to recite the precepts.

When the day for the recitation of the precepts arrived, visiting bhikkhus from another residence came in a number equal to that of the resident bhikkhus. The visiting bhikkhus observed the recitation of the precepts on the fifteenth day, while the resident bhikkhus observed it on the fourteenth day. Since the visiting bhikkhus were equal in number, they should follow the resident bhikkhus and seek harmony. If harmony could be achieved, that would be good. If not, the visiting bhikkhus should go outside the boundary to recite the precepts.

When the day for the recitation of the precepts arrived, visiting bhikkhus from another residence came in a greater number. The visiting bhikkhus observed the recitation of the precepts on the fifteenth day, while the resident bhikkhus observed it on the fourteenth day. Since the resident bhikkhus were fewer, they should follow the visiting bhikkhus and seek harmony. If they could follow them, that would be good. If not, they were to be dealt with according to the Dharma.

On the very day for the recitation of the precepts, visiting bhikkhus arrived in a smaller number. The visiting bhikkhus observed the recitation of the precepts on the sixteenth day,^[39] while the resident bhikkhus observed it on the fifteenth day; this case was likewise.

On the day for the recitation of the precepts, at a certain residence, the resident bhikkhus assembled and wished to recite the precepts. While the precepts were being recited, visiting bhikkhus arrived in a smaller number. They thought, “What should we do?” They then reported the matter to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“If, on the day for the recitation of the precepts, at a certain residence the resident bhikkhus have assembled and wish to recite the precepts, and while the precepts are being recited visiting bhikkhus arrive in a smaller number, then, if the resident bhikkhus have already finished reciting the introduction to the precepts, the visiting bhikkhus should declare their purity and continue listening. If the recitation of the precepts has been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, the visiting bhikkhus, being fewer in number, should declare their purity. If they do not declare their purity, they are to be dealt with according to the Dharma.”

On the day for the recitation of the precepts, the resident bhikkhus were about to recite the precepts when visiting bhikkhus arrived in equal number. The resident bhikkhus should recite the precepts together with them. If they did not, they were to be dealt with according to the Dharma. If the recitation of the precepts had already been completed, but the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and visiting bhikkhus arrived in equal number, the resident bhikkhus should recite the precepts together with them again. Otherwise, they were to be dealt with according to the Dharma.

At that time, on the day for the recitation of the precepts, at a certain residence the resident bhikkhus assembled and wished to recite the precepts. Then visiting bhikkhus arrived in a greater number. The resident bhikkhus should recite the precepts together with them; otherwise, they were to be dealt with according to the Dharma. If the recitation of the precepts had been completed and the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and visiting bhikkhus arrived in a greater number, the resident bhikkhus should recite the precepts together with them again.^[40] Otherwise, they were to be dealt with according to the Dharma.

At that time, at a certain residence on the day for the recitation of the precepts, the visiting bhikkhus had taken their seats and were about to recite the precepts when resident bhikkhus arrived in a smaller number. If the visiting bhikkhus had already finished reciting the introduction to the precepts, the resident bhikkhus should declare their purity and continue listening. If the recitation of the precepts had been completed and the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and resident bhikkhus arrived in a smaller number, they should declare their purity; otherwise, they were to be dealt with according to the Dharma.

At that time, at a certain residence on the day for the recitation of the precepts, the visiting bhikkhus had taken their seats and wished to recite the precepts when resident bhikkhus arrived in equal number. The visiting bhikkhus should recite the precepts together with them; otherwise, they were to be dealt with according to the Dharma. If the recitation of the precepts had already been completed and the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and resident bhikkhus arrived in equal number, the visiting bhikkhus should recite the precepts together with them again. Otherwise, they were to be dealt with according to the Dharma.

At that time, at a certain residence on the day for the recitation of the precepts, the visiting bhikkhus had taken their seats and wished to recite the precepts. Resident bhikkhus arrived in a greater number. The visiting bhikkhus should recite the precepts together with them; otherwise, they were to be dealt with according to the Dharma. If the recitation of the precepts had been completed and the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and resident bhikkhus arrived in a greater number, the visiting bhikkhus should recite the precepts together with them again. Otherwise, they were to be dealt with according to the Dharma.

When resident bhikkhus were reciting the precepts and other resident bhikkhus arrived, the same procedure applied. When visiting bhikkhus were reciting the precepts and other visiting bhikkhus arrived [828a1], the same procedure applied.

At that time, at a certain residence on the day for the recitation of the precepts, visiting bhikkhus arrived. Knowing that the resident bhikkhus had not yet arrived, they said, “If there are four of us, or more than four, we may perform the karman for the recitation of the precepts.” They then performed the karman for the recitation of the precepts. While they were performing the karman for the recitation of the precepts, the resident bhikkhus arrived. The visiting bhikkhus thought, “How should we handle this?”

They then reported the matter to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“Listen carefully! If, on the day for the recitation of the precepts, visiting bhikkhus arrive at that residence and, knowing that the resident bhikkhus have not yet arrived, say, ‘There are four of us, or more than four; we may perform the karman for the recitation of the precepts,’ and they then perform the karman for the recitation of the precepts, but while they are performing that karman the resident bhikkhus arrive in a smaller number, then, if the introduction to the precepts has already been recited, the resident bhikkhus should declare their purity and continue listening.

If the recitation of the precepts has been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and the resident bhikkhus arrive in a smaller number, they should declare their purity. Otherwise, they are to be dealt with according to the Dharma.

“At that time, at a certain residence on the day for the recitation of the precepts, visiting bhikkhus arrived. Knowing that the resident bhikkhus had not yet arrived, they said, ‘There are four of us, or more than four; we may perform the karman for the recitation of the precepts.’ They then performed the karman for the recitation of the precepts. While they were performing that karman, resident bhikkhus arrived in equal number.

The visiting bhikkhus should recite the precepts again; if they did not, they were to be dealt with according to the Dharma. If the recitation of the precepts had been completed and the entire assembly had not yet risen when resident bhikkhus arrived in equal number, the visiting bhikkhus should recite the precepts again. Otherwise, they were to be dealt with according to the Dharma.

“At a certain residence on the day for the recitation of the precepts, visiting bhikkhus arrived. Knowing that the resident bhikkhus had not yet arrived, they said, ‘There are four of us, or more than four; we may perform the karman for the recitation of the precepts.’ They then performed the karman for the recitation of the precepts. While they were performing that karman, resident bhikkhus arrived in a greater number.

The visiting bhikkhus should recite the precepts again. Otherwise, they were to be dealt with according to the Dharma. If the recitation of the precepts had been completed and the entire assembly had not yet risen, or most had not yet risen, or all had already risen, and resident bhikkhus arrived in a greater number, the visiting bhikkhus should recite the precepts again.

Otherwise, they were to be dealt with according to the Dharma.

6. Disrupting a Karman

At a certain residence, on the day for the recitation of the precepts, resident bhikkhus arrived. Knowing that the visiting bhikkhus had not yet arrived, the procedure was the same whether those who later arrived were fewer, equal in number, or more numerous.

When visiting bhikkhus were reciting the precepts and other visiting bhikkhus arrived, the same procedure applied. When resident bhikkhus were reciting the precepts and other resident bhikkhus arrived, the same procedure applied.

1. Some said that the precepts should be recited. Others said that the precepts should not be recited. Or someone who had not arrived^[41] said, “Disappear! Perish!” Wishing by every means to obstruct others, they then performed the karman for the recitation of the precepts. Their karman for the recitation of the precepts was invalid, and they incurred a sthulatyaya offense.^[42]

At that time, on the day for the recitation of the precepts, visiting bhikkhus arrived and saw signs in the quarters of the resident bhikkhus: corded beds and wooden beds had been laid out, as had sitting mats, blankets, quilts, pillows, foot-washing stones, pure water, and vessels for pure water. Although they saw such signs, they made no search and proceeded to perform the karman for the recitation of the precepts. While they were performing that karman, the resident bhikkhus arrived. The visiting bhikkhus then thought, “What should we do?” They reported the matter to the bhikkhus. The bhikkhus went and informed the Buddha. The Buddha said:

“You should listen carefully! If, at any dwelling place on the day of the recitation of the precepts, visiting bhikshus arrive and see signs that resident bhikshus are present—such as rope beds, wooden beds, sitting mats, blankets, coverlets, pillows, foot-washing stones, pure water, or pure-water vessels—yet, upon seeing such signs, they do not search for them and proceed to perform the formal act of reciting the precepts, then the formal act of reciting the precepts is invalid, and they also incur an offense.^[43] Upon seeing such signs, they should immediately search.

If they search but cannot find them, they should call out. If they do not call out and proceed to perform the formal act of reciting the precepts, then the formal act of reciting the precepts is invalid, and they also incur an offense.”

Upon seeing such signs, they immediately search. Having searched but failed to find them, they say, “Disappear! Perish!” Employing every means in the hope that those bhikshus may come to harm, they then perform the formal act of reciting the precepts. The formal act performed by those bhikshus is invalid, and they also commit a sthulatyaya offense.^[44]

Upon seeing such signs, they immediately search. Having searched but failed to find them, they call out. After calling out, they perform the formal act of reciting the precepts. The formal act performed by those bhikshus is invalid, but they commit no offense.

Upon seeing such signs, they immediately search. Having found them, they harmoniously perform the formal act of reciting the precepts together. The formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they see and are uncertain.

2. At that time, at a certain dwelling place, resident bhikshus arrived and saw signs that visiting bhikshus were present, such as robes and bowls, needle cases, nishidanas, and places for washing the feet. After seeing these signs, they did not search for them but immediately performed the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts was invalid, and they also incurred an offense.

If, upon seeing such signs, they immediately search but cannot find them, they should call out. If they do not call out but perform the formal act of reciting the precepts, then the formal act of reciting the precepts is invalid, and they also incur an offense.

Upon seeing such signs, they immediately search. Having searched but failed to find them, they say, “Disappear! Perish!” Employing many means in the hope that those bhikshus may come to harm, they then perform the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts is invalid, and they also commit a sthulatyaya offense.

Upon seeing such signs, they immediately search. Having searched but failed to find them, they call out. After calling out, they perform the formal act of reciting the precepts. Although the bhikshus’ formal act of reciting the precepts is invalid, they commit no offense.

Upon seeing such signs, they immediately search. Having found them, they harmoniously perform the formal act of reciting the precepts together. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they see but are uncertain.

3. At that time, on the day of the recitation of the precepts at a certain dwelling place, visiting bhikshus arrived and heard the sounds of resident bhikshus walking in meditation, clearing their throats, reciting sutras, and expounding the Dharma. After hearing these sounds, they did not search for them but immediately performed the formal act of reciting the precepts. While they were performing the formal act of reciting the precepts, the resident bhikshus arrived. They did not know what to do, so they reported the matter to the bhikshus. The bhikshus went and informed the Buddha. The Buddha said:

“You should listen carefully! If, on the day of the recitation of the precepts at a dwelling place, visiting bhikshus arrive and hear the sounds of resident bhikshus walking in meditation, clearing their throats, reciting sutras, and expounding the Dharma, yet, after hearing them, do not search for them and immediately perform the formal act of reciting the precepts, then the bhikshus’ formal act of reciting the precepts is invalid, and they also incur an offense.”

If, after hearing them, they search but cannot find them, do not call out, and perform the formal act of reciting the precepts, then those bhikshus’ formal act of reciting the precepts is invalid, and they also incur an offense.

If, after hearing them, they search but cannot find them and do not call out, but instead say, “Disappear! Perish!” and employ every means in the hope that those bhikshus may come to harm, and then perform the formal act of reciting the precepts, the bhikshus’ formal act is invalid, and they also commit a sthulatyaya offense.

If, after hearing them, they search but cannot find them, then call out and perform the formal act of reciting the precepts, although the bhikshus’ formal act is invalid, they commit no offense.

After hearing them, they search. Having found them, they harmoniously perform the formal act of reciting the precepts together. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they hear but are uncertain.

5. At that time, on the day of the recitation of the precepts at a certain dwelling place, resident bhikshus arrived and heard the sounds of visiting bhikshus walking in meditation, clearing their throats, reciting sutras, expounding the Dharma, beating, and shaking out robes. If, after hearing them, they do not search but perform the formal act of reciting the precepts, then the bhikshus’ formal act of reciting the precepts is invalid, and they also incur an offense.

After hearing them, they search. If they cannot find them, do not call out, and then perform the formal act of reciting the precepts, the bhikshus’ formal act of reciting the precepts is invalid, and they also incur an offense.

After hearing them, they search. If they cannot find them and do not call out, but instead say, “Disappear! Perish!” and employ every means in the hope that those bhikshus may come to harm, and then perform the formal act of reciting the precepts, the bhikshus’ formal act is invalid, and they also commit a sthulatyaya offense.

After hearing them, they search. Having searched but failed to find them, they call out. After calling out, they perform the formal act of reciting the precepts. Although the bhikshus’ formal act of reciting the precepts is invalid, they commit no offense.

After hearing them, they search. Having found them, they harmoniously perform the formal act of reciting the precepts together. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they hear but are uncertain.

6. At that time, on the day of the recitation of the precepts at a certain dwelling place, visiting bhikshus arrived and saw [829a1] resident bhikshus on the sima ground.^[45] Seeing them but not searching for them, they proceeded to perform the formal act of reciting the precepts. The bhikshus thought, “What should we do?” They then reported the matter to the bhikshus. The bhikshus went and informed the Buddha. The Buddha said:

“You should listen carefully! If, on the day of the recitation of the precepts at a dwelling place, visiting bhikshus arrive and see resident bhikshus on the sima ground, yet, seeing them, do not search for them and immediately perform the formal act of reciting the precepts, then the bhikshus’ formal act of reciting the precepts is valid, but they incur an offense.”

If, after seeing them, they immediately search but cannot find them, do not call out, and perform the formal act of reciting the precepts, then the bhikshus’ formal act of reciting the precepts is valid, but they incur an offense.

After seeing them, they search; after searching, they call out. After calling out, they perform the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they see but are uncertain.

7. At that time, on the day of the recitation of the precepts at a certain dwelling place, resident bhikshus arrived and saw visiting bhikshus on the sima ground. Seeing them but not searching for them, they immediately performed the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts was valid, but they incurred an offense.

If, after seeing them, they immediately search but cannot find them, do not call out, and then perform the formal act of reciting the precepts, the bhikshus’ formal act of reciting the precepts is valid, but they incur an offense.

After seeing them, they search; after searching, they call out. After calling out, they perform the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense. The same applies when they see but are uncertain.

8. At that time, on the day of the recitation of the precepts at a certain dwelling place, visiting bhikshus arrived and heard resident bhikshus on the sima ground. After hearing them, they did not search for them but immediately performed the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts was valid, but they incurred an offense. After hearing them, they searched. Having searched, they did not call out but performed the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts was valid, but they incurred an offense.

After hearing them, they search; after searching, they call out. After calling out, they perform the formal act of reciting the precepts. The bhikshus’ formal act of reciting the precepts is valid, and they commit no offense.

The same applies when they hear but are uncertain.

The same applies when resident bhikshus arrive and hear visiting bhikshus on the sima ground. The same applies when they hear but are uncertain.

9. At that time, on the day of the recitation of the precepts at a certain dwelling place, visiting bhikshus arrived and saw resident bhikshus within the sima. Seeing them but not searching for them, they immediately performed the formal act of reciting the precepts. While they were performing the formal act of reciting the precepts, the resident bhikshus arrived. They thought, “What should we do?” They then reported the matter to the bhikshus. The bhikshus went and informed the Buddha. The Buddha said:

“Listen, all of you! If, at a dwelling place on the day of the recitation of the precepts, guest bhikkhus arrive and see resident bhikkhus within the boundary, yet, having seen them, do not seek them out and immediately perform the karman for the recitation of the precepts, then those bhikkhus’ karman for the recitation of the precepts is not valid, and they incur an offense.

“They see them and seek them out. Having sought them out but not summoned them, they then perform the karman for the recitation of the precepts; the karman for the recitation of the precepts is not valid, and they also incur an offense.

Upon seeing signs of them, they seek them out; having sought them out, they summon them; having summoned them, they assemble in harmony and perform the karman for the recitation of the precepts. Then those bhikkhus’ karman for the recitation of the precepts is valid, and there is no offense. The same applies when they see them but are uncertain.

10. If, at a dwelling place on the day of the recitation of the precepts, resident bhikkhus arrive and see guest bhikkhus within the boundary, the same applies. The same applies when they see them but are uncertain.

When guest bhikkhus hear that resident bhikkhus are within the boundary, the same applies. The same applies when they hear but are uncertain. When resident bhikkhus hear that guest bhikkhus are within the boundary, the same applies. The same applies when they hear but are uncertain.

7. Moving to Another Dwelling Place

At that time, the group of six bhikkhus thought, “Let us go from a place where there is a dwelling place and there are bhikkhus to a place where there is a dwelling place but no bhikkhus,^[46] so as to avoid having other bhikkhus perform a karman against us or obstruct the recitation of the precepts.” The bhikkhus went and reported this to the Buddha.

The Buddha said:

“One should not form the intention to go from a place where there is a dwelling place and there are bhikkhus to a place where there is a dwelling place but no bhikkhus, out of fear that other bhikkhus may perform a karman against oneself or obstruct the recitation of the precepts.”

Those bhikkhus then thought of going from a place where there was a dwelling place and there were bhikkhus to a place where there was neither a dwelling place nor bhikkhus, out of fear that other bhikkhus might perform a karman against them or obstruct the recitation of the precepts.

The Buddha said:

“One should not form the intention to go from a place where there is a dwelling place and there are bhikkhus to a place where there is neither a dwelling place nor bhikkhus, out of fear that other bhikkhus may perform a karman against oneself or obstruct the recitation of the precepts.”

Those bhikkhus then thought, “Let us go from a place where there is a dwelling place and there are bhikkhus to a place where there are no bhikkhus, whether there is or is not a dwelling place, or to bhikkhus at the boundary ground,” out of fear that other bhikkhus might perform a karman against them or obstruct the recitation of the precepts.

The Buddha said:

“One should not form the intention to go from a place where there are bhikkhus and a dwelling place to a place where there are no bhikkhus, whether there is or is not a dwelling place, or to bhikkhus at the boundary ground, out of fear that other bhikkhus may perform a karman against oneself or obstruct the recitation of the precepts.

“If one goes without a Sangha accompanying one, or when there is no danger necessitating departure,^[47] one commits a duskrita offense.”

The same applies to going from a place where there are bhikkhus but no dwelling place to a place where there are no bhikkhus but there is a dwelling place. The same applies to going from a place where there are bhikkhus but no dwelling place to a place where there are neither bhikkhus nor a dwelling place. The same applies to going from a place where there are bhikkhus but no dwelling place to a place where there are no bhikkhus, whether there is or is not a dwelling place.

The same applies to going from a place where there are bhikkhus, whether there is or is not a dwelling place, to a place where there are no bhikkhus but there is a dwelling place. The same applies to going from a place where there are bhikkhus, whether there is or is not a dwelling place, to a place where there are neither bhikkhus nor a dwelling place. The same applies when, with such an intention, one goes from a place where there are bhikkhus, whether there is or is not a dwelling place, to a place where there are no bhikkhus, whether there is or is not a dwelling place.

The same applies if one does so for the sake of close friends and acquaintances.

8. Reciting the Precepts in Harmony

1. At that time, the group of six bhikkhunis thought that they should go into the monastery of the Sangha and restrain the other bhikkhus, saying, “Do not perform a karman to obstruct the recitation of the precepts against the group of six bhikkhus.” The bhikkhus brought this matter before the Blessed One. The Blessed One said:

“Bhikkhunis must not form the intention to go into the monastery and restrain the bhikkhus, saying, ‘Do not perform a karman to obstruct the recitation of the precepts against the group of six bhikkhus.’ Nor may a karman be performed or the recitation of the precepts obstructed in the presence of bhikkhunis.”^[48]

At that time, the bhikkhunis sent sikshamanas, samaneras, and samaneris into the monastery to restrain the other bhikkhus, saying, “Do not perform a karman to obstruct the recitation of the precepts against the group of six bhikkhus.” The bhikkhus went and reported this to the Buddha. The Buddha said:

“Bhikkhunis must not form the intention to send sikshamanas, samaneras, or samaneris into the monastery to restrain the other bhikkhus, saying, ‘Do not perform a karman to obstruct the recitation of the precepts against the group of six bhikkhus.’ Nor may a karman be performed or the recitation of the precepts obstructed in the presence of sikshamanas, samaneras, or samaneris.”

Those bhikkhunis again thought of sending lay acquaintances into the monastery to restrain the other bhikkhus from performing a karman against the group of six bhikkhus or obstructing their recitation of the precepts. The bhikkhus went and reported this to the Buddha. The Buddha said:

“Bhikkhunis must not form the intention to send lay acquaintances into the monastery to restrain the bhikkhus from performing a karman against the group of six bhikkhus or obstructing their recitation of the precepts. A karman must not be performed or the recitation of the precepts obstructed in the presence of laypeople.”

2. At that time, King Bimbisara of Magadha, for the sake of the Buddha and the Sangha, sent military commanders to protect the Sangharama. The bhikkhus said to the commanders:

“Please go outside; we wish to perform the karman for the recitation of the precepts.”

The commanders replied:

“King Bimbisara sent us here to protect the Buddha and the Sangha. We dare not violate the king’s intention. We cannot go outside.”

The bhikkhus brought this matter before the Buddha. The Buddha said:

“You should speak to them gently and skillfully so that, if possible, they will go outside. If not, you should inform one another and go outside yourselves to a place where you can neither be seen nor heard, and there perform the karman and recite the precepts together. You must not perform the karman for the recitation of the precepts in the presence of anyone who has not received full ordination.”

3. At that time, devas, nagas, ghosts, and spirits came to hear the recitation of the precepts. A bhikkhu with the divine eye saw them and, becoming afraid, thought, “The Blessed One has established [830a1] a precept forbidding us to perform the karman for the recitation of the precepts in the presence of those who have not received full ordination.”

The bhikkhus brought this matter before the Buddha. The Buddha said:

“From now on, I permit the karman for the recitation of the precepts to be performed in all cases except in the presence of human beings who have not received full ordination.”

4. At that time, the Sangha at Kausambi had split into two factions. The bhikkhus wished to go to Sravasti to restore harmony. The Buddha said:

“From now on, I permit harmony to be restored only after a formal motion has first been made.”

The formal motion is as follows:

“Venerable Sangha, please listen! Because a dispute caused the Sangha to contend, the two sides were not in harmony. The offender was formally charged and subsequently absolved of the offense; the defilement of the Sangha has come to an end. If it is appropriate to the Sangha, the Sangha shall restore harmony. This is the motion.”

The motion should be made in this way, after which the formal act of restoring harmony should be carried out.

At that time, Venerable Upali rose from his seat, bared his right shoulder, removed his footwear, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Venerable Blessed One! Because the Sangha contended and was not in harmony, the Sangha was broken, the Sangha became defiled, and the Sangha split and divided into two factions. Yet if this matter has not been adjudicated and eliminated, can the Sangha’s restoration of harmony be in accordance with the Dharma?”

The Buddha told Venerable Upali:

“If, for any reason, the Sangha contends and is not in harmony, the Sangha is broken, the Sangha becomes defiled, and the Sangha splits and divides into two factions, but those involved can repent and refrain from charging one another with offenses, this is called the Sangha’s restoration of harmony in accordance with the Dharma.”

From now on, I permit the formal motion to be made first in this manner and the precepts to be recited afterward:

“Venerable Sangha, please listen! Because the Sangha engaged in disputation, the Sangha became contentious and discordant; the Sangha was fractured, causing the Sangha to become defiled, and the Sangha split into two groups. That person, knowing himself to have committed an offense, has now repented and removed the defilement of the Sangha. If it is an appropriate time for the Sangha, the Sangha shall harmoniously recite the precepts. This is the motion.”

After making the motion in this way, they then harmoniously recited the precepts.^[49]

Notes:

^[27] Pali, Vin.i. 124: when the formal act is performed by only three bhikkhus, it is called the Purity Uposatha (pārisuddhi-uposatha).

^[28] Five-Part Vinaya 18 (T22n1421, p.126a05): “The Blessed One… on the day for reciting the precepts… told the bhikkhus: ‘You should be silent. The Uposatha and recitation of the precepts will now be conducted.’ Thereupon, a bhikkhu reported that a bhikkhu was ill. The Buddha said: ‘Allow him to send his consent and declaration of purity…’” Cf. Pali, Vin.i. 123: (…) santi saṃghassa karanīyaṃ: consent and a declaration of purity are to be sent because there is an act of the Sangha that must be performed.

^[29] Giving consent 與欲. Pali, Vin. 121, chandaṃ dātum: to send one’s agreement, that is, to send an affirmative vote (consenting to the Sangha’s performance of a formal act).

^[30] Giving a declaration of purity 與清淨. Pali (Vin.i. 120): pārisuddhiṃ dātuṃ. To send a declaration of purity in the case of the formal act of reciting the precepts.

^[31] Traveling within the boundary of the residence.

^[32] Making a circuit outside the boundary of the residence.

^[33] Revolving the high seat 轉輪高座; it is unclear how this was done.

^[34] Perhaps this means that there were too many people.

^[35] According to the Vinaya’s reckoning, a new day begins only when the light of dawn appears, rather than at midnight. If consent and a declaration of purity are received before the light of dawn appears, but the precepts are recited after it has appeared, this is called reciting the precepts with consent and a declaration of purity received on the preceding night.

^[36] Na-na-do 那那. In all the passages below, he is called the bhikkhu Na-na-do; the syllable “do” may be superfluous owing to the incorrect division of the name here. Five-Part Vinaya 18 (T22n1421, p.125c10): Già-già 伽伽; Ten-Recitation Vinaya 22 (T23n1435, p.161a29): Thi-việt 施越. Pali, Vin. i. 123: Gagga.

^[37] Sangha work 營事, usually referring to building a monastery, repairing dwellings, or managing affairs in the monastery for the Sangha. Pali, cf. Vin.ii.119, 159; iii.81: navakamma.

^[38] Ma-di 摩夷; also transliterated as Ma-đắc-lặc-già 摩得勒伽; translated by meaning as “Matrix of Treatises” 論母, “Matrix of Knowledge” 智母, or “Root Matrix” 本母. Both the Abhidharma Piṭaka and the Vinaya Piṭaka contain this additional section summarizing their essential meaning. In the Vinaya Piṭaka, it is translated by meaning as the “Essentials of the Vinaya”: the principal outline or essential meaning of the Vinaya. Pali: Mātikā (Skt. Mātṛkā).

^[39] Or the first day of the month, if reckoning a thirty-day month.

^[40] They should again be given a recitation of the precepts 應更與說戒. Cf. Mahāvagga ii, Vin. i. 130: The Sangha has just completed reciting the precepts (but has not yet dispersed), and bhikkhus arrive from another place in greater numbers. The precepts must be recited again for these bhikkhus (tehi bhikkhūhi puna pātimokkhaṃ uddisitabbaṃ). If the recitation of the precepts has been completed and everyone has risen, these visiting bhikkhus, being greater in number, must declare their purity. The precepts are not recited again (uddiṭṭhaṃ su-uddiṭṭhaṃ, tesaṃ santike pārisuddhi ārocetabbā).

^[41] Knowing that visiting bhikkhus have arrived within the residence, they do not seek them out and summon them but nevertheless proceed with the formal act of reciting the precepts. Compare Pali, Vin.i. 133: If, being uncertain, they search but do not find them and then perform the formal act of reciting the precepts, there is no offense. If they find them and conduct the Uposatha together in harmony, there is no offense. If they find them but conduct the Uposatha separately, they commit a dukkaṭa offense.

^[42] Because the offense approaches the gravity of causing a schism in the harmonious Sangha; or perhaps there was an intention to cause a schism, but it was unsuccessful. Cf. Mahāvagga ii, Vin.i. 133: passitvā—nassantete, vinassantete, ko tehi atthi—bhedapurekkhārā uposathaṃ karonti, āpatti thullaccayassa: “After finding them, they say: ‘Perish! Be destroyed! What benefit is there in you?’ Then they conduct the Uposatha with the purpose of causing a schism in the harmonious Sangha, thereby committing a thullaccaya offense.”

^[43] Pali, Vin.i. 133: a dukkaṭa offense is committed.

^[44] See the passage above and note 42 above.

^[45] The base text reads giới trường 界場, referring to the area within the boundary of the residence. The Song, Yuan, and Ming editions read 戒場, referring to the area within the precept-recitation hall.

^[46] Cf. Vin. i. 134: On the Uposatha day, a bhikkhu may not go from a residence where there are bhikkhus to a residence where there are no bhikkhus, unless he goes with a sufficient quorum so that a Sangha will be present there, or unless there is a danger that requires him to depart.

^[47] See note 46 above.

^[48] Cf. Vin. i. 135: The Pātimokkha may not be recited before a bhikkhunī, a sikkhamānā, a sāmaṇera, a sāmaṇerī, …

^[49] End of fascicle 36