四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

CHAPTER III.

THE RAINS RETREAT

1. Establishing the Boundary for the Rains Retreat

[830b7]1. The Buddha was staying in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus traveled among the people throughout all three seasons—spring, summer, and winter.

During the summer months, the rains came and the floodwaters swept away their robes and bowls, sitting cloths, and needle cases, while they trampled young grass to death. The householders criticized them, saying: “These Śākyan ascetics have no sense of shame; they trample young grass to death. Outwardly, they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct?

Throughout the three seasons of spring, summer, and winter, they travel among the people. In summer, when the rains come and the floodwaters rise, their robes and bowls, sitting cloths, and needle cases are swept away; they trample young grass to death and destroy the lives of other creatures. Even the followers of other paths observe a three-month rains retreat, yet these Śākyans travel among the people throughout all three seasons—spring, summer, and winter.

When the rains come and the floodwaters rise, their robes and bowls, sitting cloths, and needle cases are swept away; they trample young grass to death and destroy the lives of other creatures. Even birds and insects have nests and burrows as places in which to dwell and rest! Yet the Śākyan ascetics travel among the people throughout the three seasons of spring, summer, and winter.

When the rains come and the floodwaters rise, their robes and bowls, sitting cloths, and needle cases are swept away; they trample young grass to death and destroy the lives of other creatures!”

The bhikkhus heard of this. Among them were those of few desires, who were content, possessed a sense of shame, practiced austerities, and delighted in training in the precepts. They reproached the group of six bhikkhus: “Why do you travel among the people throughout all three seasons—spring, summer, and winter? In summer, when the rains come and the floodwaters rise, your robes and bowls, sitting cloths, and needle cases are swept away, and you trample young grass to death. The householders, who believe that plants possess life,^[1] all criticize you, asking, ‘Have you venerable ones not committed an offense?’”

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

“What you have done is wrong. It is not in accord with proper conduct, not a pure practice, not the conduct of an ascetic, and not a practice conducive to harmony. You have done what ought not to be done. Group of six bhikkhus, why do you travel among the people throughout all three seasons—spring, summer, and winter? In summer, when the rains come and the floodwaters rise, your robes and bowls, sitting cloths, and needle cases are swept away, and you trample young grass to death. The householders, who believe that plants possess life, all criticize you, asking, ‘Have you venerable ones not committed an offense?’”

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

“You must not travel among the people throughout all three seasons—spring, summer, and winter. From now on, I permit the bhikkhus to observe the three-month summer rains retreat. They should declare to a person in the place where they are dwelling: ‘I shall observe the summer rains retreat in this dwelling place.’ Or they should say: ‘Venerable sir, please give me your undivided attention. I, the bhikkhu named..., shall depend upon the village of... or the monastery of... or the room of... while observing the earlier three-month summer rains retreat. The dwelling is in disrepair and needs to be repaired.’ They should say this a second and a third time. The procedure for the later three-month summer rains retreat is the same.”

2. At one dwelling place, the bhikkhus had no person upon whom to depend and did not know to whom they should make their declaration. They were uncertain whether their rains retreat had been validly established, and so they reported the matter to the Blessed One. The Blessed One taught:

“When the intention to observe the rains retreat is aroused, the rains retreat is thereby validly established. From now on, I permit bhikkhus who have no person upon whom to depend to establish the rains retreat by a mental resolution.”

A bhikkhu staying at a dwelling place wished to observe the rains retreat but had no person upon whom to depend. He did not declare his place of retreat and forgot to make the mental resolution to observe the retreat. Uncertain whether his rains retreat had been validly established, he went and reported the matter to the Buddha. The Buddha taught:

“If he came for the purpose of observing the rains retreat, the rains retreat is thereby validly established.”

3. Bhikkhus came to a place of retreat wishing to observe the rains retreat. They entered within the boundary as the sign of dawn appeared,^[2] and were uncertain whether their rains retreat had been validly established. They went and reported the matter to the Blessed One. The Buddha taught:

“If they came for the purpose of observing the rains retreat, the rains retreat is thereby validly established.”

A bhikkhu at a place of retreat, wishing to observe the rains retreat, entered the Sangha’s garden as the sign of dawn appeared. Uncertain whether his rains retreat had been validly established, he went and reported the matter to the Blessed One. The Blessed One taught:

“If he came for the purpose of observing the rains retreat, the rains retreat is thereby validly established.”

A bhikkhu came to a place of retreat wishing to observe the rains retreat. With one foot inside the boundary and one foot outside the boundary, the sign of dawn appeared. Uncertain whether his rains retreat had been validly established, he reported the matter to the Blessed One. The Blessed One taught:

“If he came for the purpose of observing the rains retreat, the rains retreat is thereby validly established.”

A bhikkhu came to a place of retreat wishing to observe the rains retreat. With one foot inside the Sangha’s garden and one foot outside the Sangha’s garden, the sign of dawn appeared. Uncertain whether his rains retreat had been validly established, he reported the matter to the Blessed One. The Blessed One taught:

“If he came for the purpose of observing the rains retreat, the rains retreat is thereby validly established.”

[831a1] After the rains retreat had been established, visiting bhikkhus arrived and displaced the resident bhikkhus. The Buddha taught:

“They must not displace them. Nor must the resident bhikkhus leave.”

2. Allocating Dwellings

1. At one dwelling place, the bhikkhus did not carefully inspect the rooms and bedding before accepting them. They consequently received poor rooms and inferior bedding, became angry, and said to the resident bhikkhus:

“Your minds are not impartial. To those whom you favor, you give good rooms and good bedding; to those whom you do not favor, you give poor rooms and inferior bedding. Because you do not favor me, you have given me a poor room and inferior bedding!”

The bhikkhus reported this matter fully to the Blessed One. The Blessed One told the bhikkhus:

“If a bhikkhu wishes to observe the rains retreat at a particular dwelling place, he should first go there himself and inspect the rooms and bedding, and only afterward accept a room. From now on, I permit the allocation of rooms and bedding. A person should be appointed to allocate the rooms and bedding by a motion followed by one proclamation.”

A person possessing the following five qualities should not be appointed to allocate rooms and bedding: he is biased, prone to anger, fearful, foolish, and does not know what should or should not be allocated.

A person possessing the following five qualities should be appointed to allocate rooms and bedding: he is impartial, not prone to anger, unafraid, not foolish, and knows what should or should not be allocated.

The Sangha should appoint someone capable of carrying out the formal act—whether the senior elder or the next most senior, whether able or unable to recite the Vinaya from memory—to make a motion concerning the matter as follows:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, the Sangha consents to appoint the bhikkhu named... to allocate the bedding and rooms. This is the motion.

“Venerable Sangha, please listen! The Sangha appoints the bhikkhu named... to allocate the rooms and bedding. Those venerable ones who consent to the Sangha’s appointment of the bhikkhu named... to allocate the rooms and bedding should remain silent. Whoever does not consent should speak.

“The Sangha has consented to appoint the bhikkhu named... to allocate the rooms and bedding. The Sangha consents; therefore, it remains silent. Thus do I record this matter.”

2. After appointing someone to distribute the dwellings and bedding, the number of bhikkhus, dwellings, and bedding should be counted. That person should ask how many rooms are occupied, how many are vacant, how many have bedding, how many have no bedding, how many have blankets, how many have no blankets, how many have provisions, how many have no provisions, how many contain articles, how many contain no articles, how many have robes donated by benefactors, how many have no robes donated by benefactors, how many have abundant benefits,^[3] how many have no abundant benefits, and who manages the rooms on behalf of their sponsors.^[4] If there is such a manager, that person should be asked, “Venerable sir, in which room do you wish to reside?

In which room do you not wish to reside?”^[5] Having clearly ascertained the number of dwellings and bedding, that person should approach the senior elder and say:

“Venerable senior elder! Such are the dwellings and such is the bedding. Which dwelling would the senior elder like to accept?”

After assigning a room to the senior elder, a room should next be assigned to the second senior elder, then the third, and so on in order down to the most junior monk. If any dwellings or bedding remain, they should be distributed again beginning with the senior elder. If there is still a remainder, it should again be distributed beginning with the senior elder. If much remains, a portion should be reserved for visiting bhikkhus. When visiting bhikkhus arrive, it should be distributed to them. It should not be distributed to wicked bhikkhus who arrive, but it should be distributed to virtuous bhikkhus who arrive. If anything remains, it should be kept in reserve. When rooms are reserved, no one may prevent this. Whoever prevents it shall be dealt with according to the Dharma.

At that time, a bhikkhu was assigned a decayed room and thought, “This room must be repaired; I should not accept it.” The bhikkhus then reported this to the Blessed One. The Blessed One said:

“You should accept it and then repair it according to your ability.”

At that time, the bhikkhus distributed the Sangha’s assembly hall,^[6] the hot-bath house,^[7] the summer hall,^[8] and the walking-meditation hall, so that visiting bhikkhus who arrived had no rooms in which to stay. The bhikkhus reported this matter in full to the Buddha. The Buddha said:

“The Sangha’s assembly hall, the hot-bath house, the summer hall, and the walking-meditation hall should not be distributed. If the lower story is where the Sangha assembles, the upper story should be assigned as lodging for the Sangha. If the upper story is where the Sangha assembles, the rooms on the lower story should be assigned as lodging for the Sangha.”

3. The bhikkhus went about inspecting the dwellings and saw a cave in the aranya. They thought, “We shall spend the rains retreat in this cave.” Later, other bhikkhus saw this aranya cave and likewise thought, “We should spend the rains retreat here.” During the first sixteen days, a large number of bhikkhus gathered in this cave. Because it was cramped, many illnesses arose. The bhikkhus reported this to the Blessed One. He said:

“If a bhikkhu wishes to spend the rains retreat in such a place, whoever arrives there first must make a mark—whether a handprint, a circle, an image of Maheshvara,^[9] a wave pattern, a grapevine pattern, a flower, a design in five colors, or his own written name—to indicate that he intends to spend the rains retreat here.”

The Buddha permitted whoever first made such a sign to reside there. When a bhikkhu who had been staying there departed, he did not erase his name or sign. Other bhikkhus, seeing it, thought that someone had already claimed the place and did not dare to stay there. The bhikkhus reported this matter to the Buddha. The Buddha said:

“One should not depart without erasing one’s name or sign.”

3. Distribution of Bedding

1. At that time, the people of the border region rebelled, and King Prasenajit personally led his army to suppress them. The bhikkhus went to the border region, where the dwellings were cramped and could not accommodate them all. The bhikkhus said, “If only the Buddha would instruct us to distribute the bedding.” The bhikkhus reported this to the Buddha. The Buddha said:

“I permit distribution by sleeping couches. If there are not enough, distribute the rope beds equally. If there are still not enough, distribute the seats equally.”

Those bhikkhus moved fixed beds, blankets, and bedding from one room to other rooms. The bhikkhus went and reported this to the Buddha. The Buddha said:

“They must not be moved.”

Some rooms had much bedding, while other rooms had little. The bhikkhus reported this matter to the Buddha. The Buddha said:

“I permit the bhikkhus to speak to the resident elder, the person in charge of the Buddha’s property,^[10] or the steward. If, for the three-month rains retreat, one is assigned such a room, one should first inform those persons and only then move the bedding.”

The bhikkhus departed without returning the bedding to its original room. Bhikkhus who arrived later thought it belonged to that room and used it. The bhikkhus reported this matter to the Buddha. The Buddha said:

“One should not depart without returning the bedding to its original room. Before departing, the bedding must be returned to its original room. Otherwise, one shall be dealt with according to the Dharma.”

At that time, a dwelling became dilapidated. The bhikkhus were apprehensive because the Buddha had not permitted bedding to be moved from one room to another. The bhikkhus reported this matter to the Buddha. The Buddha said:

“If a dwelling is dilapidated, I permit its bedding to be moved to other rooms.”

The bedding that had been moved was not used and was consequently damaged and ruined by insects. The bhikkhus reported this to the Buddha. The Buddha said:

“You should use that bedding.”

When the Buddha permitted its use, some did not use it when washing their feet or to wipe their feet, but used it as padding beneath their bodies. The bhikkhus reported this matter to the Buddha. The Buddha said:

“It should be used when washing the feet and to wipe the feet, but it should not be used as bodily padding.”

The bhikkhus were apprehensive because the Buddha had said that it must not be used as bodily padding, and so they did not dare touch it with their hands or feet. The bhikkhus reported this matter to the Buddha. The Buddha said:

“It must not be placed beneath the body from the knees upward and from the armpits downward, but there is no fault in touching it with the hands or feet.”

At that time, benefactors donated bodily padding to the bhikkhus. The bhikkhus were cautious and did not dare accept it because the Buddha had not permitted the use of bodily padding. The bhikkhus reported this to the Buddha. The Buddha said:

“When benefactors make such offerings, I permit you to accept them as you wish.”

Some bhikkhus repaired a dwelling but did not return to its original place the bedding that had been moved from that room. The bhikkhus reported this matter [831a1] to the Buddha. The Buddha said:

“After repairing a dwelling, the bedding previously moved to other rooms should be returned to its original place. Otherwise, one shall be dealt with according to the Dharma.”

Some bhikkhus moved bedding from one monastery to other monasteries. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Bedding must not be moved from one monastery to other monasteries.” When there was danger, hostility, popular rebellion, or when a country or settlement was devastated, its people dispersed, and the residence likewise ruined, the bhikkhus were apprehensive because the Buddha had not permitted fixed bedding to be moved from one monastery to another. The bhikkhus reported this matter to the Buddha. The Buddha said:

“If there is danger or hostility, if a country or settlement is in rebellion, its people dispersed, and the residence likewise ruined, I permit the bedding to be moved elsewhere.”

When moving the bedding, the bhikkhus were apprehensive because the Buddha had said that the Sangha’s bedding must not be used as bodily padding, and so they did not store it properly. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Store and move it as appropriate. If other bhikkhus come and ask to borrow it, it should not be given to them, except when they can be trusted to return it later; in that case, it should be given to them.”

In the event that, after the country and settlement had returned to peace, the people had returned, and the monastery had been restored, the bedding and seats were not returned. The bhikkhus reported this matter to the Buddha. The Buddha said:

“If the country and settlement have returned to peace, the people have returned, and the monastery has been restored, the bedding and seats should be returned to the monastery. If they are not returned, the matter shall be dealt with according to the Dharma.”

At that time, a dwelling place of the Sangha of the four directions^[11] received many kinds of unassigned bedding and seats: rope beds, wooden beds, fine ones and inferior ones, blankets, pillows of various kinds woven from wool, various floor coverings, bathing vessels, staffs, and fans. The bhikkhus did not know how they should distribute them, so they asked the Buddha. The Buddha said:

“Permit them to be assigned to rooms that have no bedding or seats. If any remain, distribute them in order, beginning with the senior elder.”

4. The Earlier and Later Rains Retreats

At that time, Venerable Sariputra and Moggallana wished to observe the rains retreat together with the Blessed One. They departed from their dwelling place on the fifteenth day but did not arrive until the seventeenth day. Not knowing what they should do,^[12] they told the bhikkhus. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Permit the later rains retreat.”

There are two ways of observing the rains retreat: the earlier rains retreat and the later rains retreat.^[13]

Those who undertake the earlier rains retreat remain during the first three months; those who undertake the later rains retreat remain during the following three months.

Those observing the earlier rains retreat held the invitation ceremony. Those observing the later rains retreat did not know whether they were permitted to participate in the invitation ceremony. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Permit them to participate in the invitation ceremony, but they must remain until they have completed the required number of days.”

After those observing the earlier rains retreat had held the invitation ceremony, they counted another year of seniority. Those observing the later rains retreat did not know whether they could count another year of seniority. The bhikkhus reported this matter to the Buddha. The Buddha said:

“They should not count another year of seniority before completing three months.”

After holding the invitation ceremony, those observing the earlier rains retreat expelled those observing the later rains retreat. The bhikkhus reported this matter to the Buddha. The Buddha said:

“They must not be expelled, nor should they leave.”

After holding the invitation ceremony, those observing the earlier rains retreat distributed the goods received during the summer. Those observing the later rains retreat were apprehensive and did not dare accept them, because the Buddha had not permitted them to seek or receive goods before completing three months. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Permit the bhikkhus to accept them. However, they should remain until they have completed the days still lacking.”

After holding the invitation ceremony, those observing the earlier rains retreat distributed the bedding and seats. Those observing the later rains retreat were apprehensive and did not dare accept them because they had not yet completed the three months. The bhikkhus reported this matter to the Buddha. The Buddha said:

“Permit them to accept them, taking their future eligibility as the standard.”

5. Dwelling Places for the Rains Retreat

At that time, the bhikkhus observed the rains retreat in the open, exposed to the sun and wind throughout the day. Their bodies became darkened, and their skin peeled and cracked. They went to the Buddha, bowed with their heads at his feet, and sat down to one side. Although the Blessed One knew the reason, he deliberately asked:

“Why have your bodies become darkened and your skin peeled and cracked in this way?”

The bhikkhus said to the Buddha:

“It is because we observed the rains retreat in the open.”

The Buddha said:

“You should not observe the rains retreat in the open. From now on, permit the bhikkhus to observe the rains retreat in a place with overhead shelter.”

The bhikkhus observed the rains retreat in trees. They urinated and defecated downward from the trees. The tree deity became angry and reproached them, waiting for the bhikkhus to let down their guard so that it could cut off their life faculty. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, bhikkhus are not permitted to observe the rains retreat in trees, nor may they climb a tree higher than a person’s head. They must not urinate or defecate around it and make it filthy.”^[14]

At that time, bhikkhus traveling among the people in the country of Kosala encountered wild beasts along the road. The bhikkhus climbed trees higher than a person’s head. Then, apprehensive about climbing down because they thought, “The Buddha has not permitted us to climb trees higher than a person’s head,” they were harmed by the savage beasts. The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when there is danger to life or danger to the holy life, you are permitted to climb a tree higher than a person’s head.”

The bhikkhus wished to gather dry firewood from trees. The Buddha permitted them to make a hook and pull it down, to make a ladder and retrieve it, or to tie it with a rope and pull it down. Later, the bhikkhus were apprehensive and did not dare climb dead trees. The Buddha said:

“If the entire tree has completely dried up, you are permitted to climb it.”

The bhikkhus wished to observe the rains retreat beneath the shade of a tree and asked the Buddha. The Buddha said:

“From now on, permit the rains retreat to be observed beneath the shade of a tree if that tree is taller than a person’s head and its branches and leaves provide enough cool shade for one sitting place.”

The group of six bhikkhus smeared beeswax^[15] over a curtain and sat inside it to observe the rains retreat, thinking, “At night we shall sleep inside it. At daybreak we shall conceal everything. If anyone sees us, they will call us people who have attained supernormal powers.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, you are not permitted to smear beeswax over a curtain and observe the rains retreat inside it. Nor may you alter your customary deportment in order to disguise your bodies.”

At that time, a bhikkhu wished to observe the rains retreat in a small hut and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to observe the rains retreat in a small hut, provided that they do not strike their heads when standing up, that it has room for one sitting place, and that it is sufficient to shelter them from the rain.”

The bhikkhus wished to observe the rains retreat in a mountain cave and went to ask the Buddha. The Buddha said:

“From now on, permit the rains retreat to be observed in a mountain cave, provided that they do not strike their heads when standing up, that it has room for one sitting place, and that it is sufficient to shelter them from the rain.”

The bhikkhus wished to observe the rains retreat in a natural mountain cave and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to observe the rains retreat in a natural mountain cave, provided that they do not strike their heads when standing up, that it has room for one sitting place, and that it is sufficient to shelter them from the rain.”

The bhikkhus wished to observe the rains retreat in a hollow tree and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to observe the rains retreat in a hollow tree, provided that they do not strike their heads when standing up, that it has room for one sitting place, and that it is sufficient to shelter them from the rain.”

A bhikkhu wished to depend upon cowherds while observing the rains retreat^[16] and went to ask the Buddha. The Buddha said:

“From now on, permit bhikkhus to depend upon cowherds while observing the rains retreat. During the retreat, they may move along with the cowherds whenever the cowherds move.”

The bhikkhus wished to depend upon oil pressers^[17] while observing the rains retreat and went to ask the Buddha. The Buddha said:

“From now on, permit bhikkhus to depend upon oil pressers while observing the rains retreat. During the retreat, they may move whenever the oil pressers move.”

The bhikkhus wished to observe the rains retreat aboard a boat and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to observe the rains retreat aboard a boat. During the retreat, they may move wherever the boat moves.”

A bhikkhu wished to depend upon woodcutters while observing the rains retreat and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to depend upon woodcutters while observing the rains retreat. During the retreat, they may move whenever the woodcutters move.”

The bhikkhus wished to depend upon a village while observing the rains retreat and went to ask the Buddha. The Buddha said:

“From now on, permit the bhikkhus to depend upon a village while observing the rains retreat. During the retreat, if the village [833a1] divides into two parts, they may move to whichever place fully provides the requisites and observe the rains retreat there.”

6. Leaving the Boundary

At that time, a donor invited a bhikkhu, saying, “I wish to offer food and lodging.” That bhikkhu thought, “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted us to go for such a reason.” The bhikkhus went to ask the Buddha. The Buddha said:

“From now on, one is permitted to undertake the seven-day leave and depart. However, one should not undertake the seven-day leave and depart merely for the sake of food and drink, unless there is some other cause. If one goes for robes, bowls, sitting cloths, needle cases, or medicines, one should return by the end of the seventh day.”

At that time, some bhikkhus made a request of other elder bhikkhus: “We have committed a Sanghadisesa offense. Please perform for us the procedures of probation for concealment, recommencement from the beginning, manatta, and rehabilitation.” The elders thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“When such a matter arises, one is permitted to undertake the seven-day leave and depart. One must return within seven days.”

At that time, some bhikkhunis made a request of the elder bhikkhus: “We have committed a Sanghadisesa offense. Please perform for us the procedures of manatta and rehabilitation.” The elders thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One must return within seven days.”

Some sikshamanas requested the elder bhikkhus, saying: “We have violated the precepts. Please allow us to confess and repent, to receive the precepts again, or to receive full ordination.” The elders thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One must return within seven days.”

Some samaneras invited the elder bhikkhus to come and confer ordination upon them. The elders thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One must return within seven days.”

Some samaneris invited the Venerable bhikkhus to come and confer the six rules upon them. The elders thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One must return within seven days.”

At that time, a minister who had no faith invited a Venerable bhikkhu, saying, “I wish to see you.” The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart, provided that doing so is beneficial and not unbeneficial. One must return within seven days.”

A minister who had faith invited a Venerable bhikkhu, saying, “I wish to see you.” The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart, if that faithful upasaka is ill, is afflicted by worries, or has some matter concerning material support. One should return within seven days.”

At that time, parents who had no faith invited a Venerable bhikkhu, saying, “We wish to see you.” The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart, in order to teach and transform those without faith so that faith may arise in them; those of immoral conduct so that they may observe the precepts; those who are miserly so that they may practice generosity; and those without wisdom so that they may gain wisdom. One must return within seven days.”

On another occasion, parents who had faith sent someone to invite a Venerable bhikkhu, saying, “We wish to see you.” The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart, if one’s faithful parents are ill, are afflicted by worries, or if there is some beneficial matter. One must return within seven days.”

On another occasion, a mother invited a Venerable bhikkhu, saying, “I wish to see you.” The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One should return within seven days.”

The same applies when a father invites a bhikkhu, and likewise with brothers, sisters, relatives, and friends.^[18]

On another occasion, a bhikkhu who recited sixty kinds of sutras,^[19] such as the “Brahmajala Sutra,”^[20] wished to travel among the people in search of someone with whom to recite them. The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One should return within seven days.”

At that time, a bhikkhu who served as an administrator had business requiring him to spend some time in a grove.^[21] He thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One should return within seven days.”

At that time, the people of the coastal region rebelled, and King Pasenadi personally led his army to subdue them. The king offered the Buddha and the Sangha robes, blankets, food, and other necessities. A minister who had no faith seized these things and did not give them to the bhikkhus. The bhikkhus wished to go and inform the king, but they thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One should return within seven days.”

At that time, King Pasenadi personally led his army to subdue the rebellious people at the frontier. A minister who had no faith, harboring malicious jealousy, wished to dig a canal through Jetavana.^[22] The bhikkhus wished to go and report this to the king, but they thought: “That place is far away, and we cannot return within the same day. The Buddha has not yet permitted us to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake the seven-day leave and depart. One should return within seven days.”

At that time, a donor sent someone to invite a Venerable bhikkhu to come so that he might offer food and lodgings. The bhikkhu thought: “That place is far away, and I cannot return within the same day. The Buddha has not yet permitted me to depart on account of such a circumstance.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“From now on, when such a matter arises, one is permitted to undertake a leave exceeding seven days—either fifteen days or one month—and depart after a motion and one proclamation of the Sangha.”

The Sangha shall appoint a monk capable of performing the karma procedure—whether a senior monk, the monk next in seniority, one who has recited the Vinaya, or one who has not recited the Vinaya—provided that he is able to perform the karma procedure. According to the circumstances described above, he shall make the motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, may the Sangha consent to allow the monk named... to receive permission for more than seven days, or for fifteen days, or for one month, to go beyond the boundary on such-and-such business.... When the matter is completed, he will return within the boundary to observe the rains retreat. This is the motion.

“Venerable Sangha, please listen! The monk named... is to receive permission for more than seven days, or for fifteen days, or for one month, to go beyond the boundary on such-and-such business.... When the matter is completed, he will return within the boundary to observe the rains retreat. Those elders who consent to the Sangha’s allowing the monk named... to receive permission for more than seven days, or for fifteen days, or for one month, should remain silent. Whoever does not consent should speak.

“The Sangha has consented to allow the monk named... to receive permission for more than seven days, or for fifteen days, or for one month, to go beyond the boundary on such business. When the matter is completed, he will return here to observe the rains retreat [834a1]. The Sangha consents and therefore remains silent. Thus is this matter recorded.”

When a trusted person invites a monk, the monk’s receiving permission by karma for more than seven days is likewise. When a bhikkhuni invites a monk, receiving permission by karma is likewise. When a novice invites a monk, receiving ordination is likewise.

When a female novice invites a monk, receiving permission by karma for more than seven days is likewise. When a minister without faith invites a monk, receiving permission by karma for more than seven days is likewise. In the case of a minister with faith, the karma procedure is likewise.

In the cases of parents without faith, parents with faith, brothers, sisters, relatives and acquaintances, a monk who recites the sixty kinds of scriptures, a monk who manages affairs, a minister without faith who seizes offerings, and the digging of a channel through the place,^[23] it is likewise. All procedures for receiving permission by karma for more than seven days are the same as above.

7. Breaking the Rains Retreat

The Blessed One was staying in the country of Kausambi. There was a valiant minister, skilled in warfare, who came to the Buddha and, with faith, went forth to practice the Way. At that time, King Udayana said:

“Why do you not abandon the Way, establish a household with your wife, and acquire fields, gardens, wealth, and treasures?”

The monk thought to himself:

“Observing the rains retreat here may endanger my pure conduct.”

The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

At that time, a monk was observing the rains retreat at a certain dwelling place. An unmarried woman came to seduce him, saying, “Why do you not cease practicing? I will become your wife.” The monk thought to himself, “Observing the rains retreat here may endanger my pure conduct.”

The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a certain dwelling place. A courtesan came to seduce him, saying, “Why do you not cease practicing? I will become your wife. Or I will give my daughter to you in marriage.”

The monk thought to himself:

“Observing the rains retreat here may endanger my pure conduct.”

The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

At that time, a monk was observing the rains retreat at a dwelling place. A paṇḍaka, lusting after the monk, came and urged him to engage together in impure conduct. The monk thought to himself, “Observing the rains retreat here may endanger my pure conduct.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a dwelling place when a spirit told him, “A treasure is buried here.” The monk thought to himself, “Observing the rains retreat here may endanger my life.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

At that time, a monk was observing the rains retreat at a dwelling place. A spirit who wished to take the monk’s life watched for an opportunity. The monk thought to himself, “Observing the rains retreat here may endanger my life.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a dwelling place. Bandits who wished to take the monk’s life lay in wait for a favorable opportunity. The monk thought to himself, “Observing the rains retreat here may endanger my life.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a dwelling place. A fierce venomous snake lay in wait for a favorable opportunity to take his life. The monk thought to himself, “Observing the rains retreat here may endanger my life.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a dwelling place. Fierce wild beasts lay in wait for a favorable opportunity to destroy his life faculty. The monk thought to himself, “Observing the rains retreat here may endanger my life.” The monk went and reported this to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

A monk was observing the rains retreat at a dwelling place where the food and drink were unsatisfactory, medicines were insufficient, and attendants did not serve as he wished. He thought to himself, “What should I do?” The monk then told the other monks. The monks went and reported this to the Buddha. The Buddha said:

“If a monk is observing the rains retreat at a place where the food and drink are unsatisfactory, there is no medicine for his use, and the attendants do not serve as he wishes, he should leave.”

A monk was observing the rains retreat at a dwelling place where the walking-meditation path had many kinds of venomous creatures. That monk was accustomed to walking meditation: when he practiced walking meditation, his body was healthy, but when he did not, he was unwell. The monk thought to himself, ‘Living here will endanger my life faculty.’ Having thought this, he went and reported it to the Buddha. The Buddha said:

“If there is such a danger, you should leave.”

At that time, a monk was observing the rains retreat at a dwelling place when he saw another monk devising means to cause a schism in the Sangha. He thought, “Causing a schism in the Sangha is an extremely evil deed. I should not become involved in this matter. What should I do?” He then told the other monks. The monks reported the matter to the Buddha. The Buddha said:

“If a monk observing the rains retreat at a dwelling place sees another monk actively devising means to cause a schism in the Sangha, and he thinks, ‘The breaking of the Sangha is an extremely grave and evil matter. I should not become involved in causing a schism in the Sangha,’ that monk should leave on account of this matter.”

A monk observing the rains retreat at a dwelling place saw a bhikkhuni devising means to cause a schism in the Sangha. He thought, ‘Causing a schism in the Sangha is an extremely evil deed. I should not become involved in this matter.’ He then left on account of this matter.

After a monk had begun the rains retreat at a dwelling place, he heard that another monk was actively devising means to cause a schism in the Sangha. He thought, ‘The breaking of the Sangha is an extremely grave and evil matter. I must not become involved in this matter.’ He then left on account of this matter.

After a monk had begun the rains retreat at a dwelling place, he heard that a bhikkhuni was actively devising means to cause a schism in the Sangha. He thought, ‘The breaking of the Sangha is an extremely grave and evil matter. I should not become involved in this matter.’ He then left on account of this matter.

At that time, a monk observing the rains retreat at a dwelling place heard that another monk wished to devise means to cause a schism in the Sangha. He thought, ‘If I go and remonstrate with and rebuke him, he will surely heed my words and cease trying to cause a schism in the Sangha.’ He then thought further, ‘If I go by myself, he may not heed my words and cease trying to cause a schism in the Sangha. I have a friend who can bring an end to that attempt to cause a schism in the Sangha. If I speak to him, he will surely, because of my words, bring an end to that attempt to cause a schism in the Sangha. What, then, should I do?’ He then told the other monks. The monks went and reported this to the Buddha. The Buddha said:

“If a bhikkhu spending the rains retreat at a dwelling place hears that a bhikkhu intends to employ means to cause a schism in the Sangha, he thinks: ‘If I go and admonish and rebuke him, he will surely heed my words and cease causing a schism in the Sangha.’ He further thinks: ‘If I go myself, he may not heed me and cease causing a schism in the Sangha. I have a friend who can bring that schism in the Sangha to an end. If I speak to him, he will surely, on account of my words, bring that schism in the Sangha to an end.’ He may then depart for this purpose.

“If a bhikkhu spending the rains retreat at a dwelling place hears that a bhikkhuni is endeavoring by various means to cause a schism in the Sangha, he thinks: ‘If I go and admonish and rebuke her, she will surely heed my words and cease causing a schism in the Sangha.’ He further thinks: ‘If I go myself, she may not heed me and cease causing a schism in the Sangha. I have a friend who can bring that schism in the Sangha to an end. If I speak to him, he will surely, on account of my words, bring that schism in the Sangha to an end.’ He may then depart for this purpose.

“If, during the rains retreat, a bhikkhu hears that the Sangha there has split, he thinks: ‘If I go and admonish and rebuke them, they will surely heed my words and cease causing a schism in the Sangha.’ He further thinks: ‘If I go myself, they may not heed me and cease causing a schism in the Sangha. I have a friend who can bring that schism in the Sangha to an end. [835a1] If I speak to him, they will surely, on account of my words, bring that schism in the Sangha to an end.’ He may then depart for this purpose.

“If, during the rains retreat, a bhikkhu hears that the Bhikkhuni Sangha there has split, he thinks: ‘If I go and admonish and rebuke them, they will surely heed my words and cease causing a schism in the Sangha.’ He further thinks: ‘If I go myself, they may not heed me and cease causing a schism in the Sangha. I have a friend who can bring that schism in the Sangha to an end. If I speak to him, they will surely, on account of my words, bring that schism in the Sangha to an end.’ He may then depart for this purpose.”

At that time, a bhikkhu who had received permission to leave the boundary for seven days was detained by his mother. Although he intended to return, he was unable to do so in time. He thought: “Have I thereby forfeited my rains retreat?” He reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

“You have not forfeited your rains-retreat seniority.”

The same applies in the case of one’s father or mother,^[24] brothers, sisters, former wife, a person with whom one formerly had illicit relations, or dangers posed by yakshas, ghosts, or spirits.

A bhikkhu who had received permission to leave the boundary for seven days found that the roads by land and water were impassable, or encountered the danger of bandits, tigers, wolves, or lions. He then thought: “Have I forfeited my rains-retreat seniority?” He reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

“You have not forfeited your rains-retreat seniority.”

8. Determination of the Rains Retreat

The Buddha was staying in Ghoshila’s Park in the country of Kaushambi. At that time, King Udayana, who was a close friend of Bhadrananda the Sakyan, invited Bhadrananda to spend the rains retreat there. Bhadrananda had already established his rains retreat in the country of Kaushambi. When he heard that another dwelling place was receiving abundant offerings and many robes, he went to that dwelling place, stayed there briefly, and then returned to Kaushambi. When King Udayana heard of this, he criticized him, saying:

“Bhadrananda the Sakyan accepted my invitation to spend the rains retreat here. Why, upon hearing that another dwelling place was receiving abundant offerings and many robes, did he go and stay at that dwelling place, and then return here?”

The bhikkhus heard of this. Among them, those who had few desires, were content, practiced austerities, possessed a sense of shame, and delighted in training in the precepts rebuked Bhadrananda the Sakyan: “Why, after establishing your rains retreat there, did you hear that another dwelling place was receiving abundant offerings and robes, go stay there briefly, and then return here?” A bhikkhu went to the Buddha, bowed with his head at the Buddha’s feet, sat to one side, and fully reported this matter to him. On account of this matter, the Blessed One assembled the Bhikkhu Sangha and, in countless ways, rebuked Bhadrananda:

“You ignorant man! What you did was not in accordance with proper deportment, not pure conduct, not the Dharma of a renunciant, and not conduct that accords with the teaching. You did what ought not to be done. Bhadrananda, why, after establishing your rains retreat in Kaushambi, did you hear that another dwelling place was receiving abundant offerings and many robes, go stay there, and then return to Kaushambi?”

Having rebuked him, the Buddha told the bhikkhus:

“If a bhikkhu undertakes the earlier rains retreat at this dwelling place and, upon hearing that another dwelling place is receiving abundant offerings, goes there, that bhikkhu may not count the rains-retreat seniority of the earlier retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat here, but goes outside the uposatha boundary and, after the uposatha, proceeds elsewhere,^[25] that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat but remains outside the uposatha boundary, and only after the uposatha goes to the place of invitation, then departs again that same day, that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat but remains outside the uposatha boundary, and only after the uposatha goes to the place of invitation and accepts lodging and bedding, but then departs without any valid reason,^[26] he breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat but remains outside the uposatha boundary, and only after the uposatha goes to the dwelling place, receives permission to leave the boundary for seven days with the intention of returning, but exceeds seven days, that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat but observes the uposatha outside the boundary, and only after the uposatha goes to the dwelling place, receives permission to leave the boundary for seven days, and returns within the full seven days, that bhikkhu duly completes the earlier rains retreat. He has not acted contrary to his previous formal declaration and commits no offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat but observes the uposatha outside the boundary, and after the uposatha goes to the dwelling place at the final permitted time,^[27] then receives permission to leave the boundary for seven days, whether or not that bhikkhu returns to the dwelling place, he duly completes the earlier rains retreat. He has not acted contrary to his previous formal declaration and commits no offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat and enters the uposatha boundary,^[28] then afterward goes to the dwelling place,^[29] but departs again that same day, that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat, enters the uposatha boundary, and after the uposatha goes to the dwelling place and accepts lodging and bedding, but then departs without any reason, that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat, enters the uposatha boundary, and after the uposatha goes to another dwelling place, then receives permission to leave the boundary for seven days,^[30] intending to return but failing to return within seven days, that bhikkhu breaks the earlier rains retreat. Because he has acted contrary to his previous formal declaration, he commits an offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat, goes to observe the uposatha within the boundary, and then proceeds to another dwelling place, receives permission to leave the boundary for seven days, and returns within seven days, that bhikkhu does not break the earlier rains retreat. He has not acted contrary to his previous formal declaration and commits no offense.

“If a bhikkhu accepts a person’s invitation to undertake the earlier rains retreat, observes the uposatha within the boundary, and only afterward goes to another dwelling place at the final permitted time, then receives permission to leave the boundary for seven days, whether or not he returns to the dwelling place, he still does not break the rains retreat. He has not acted contrary to his previous formal declaration and commits no offense. The same applies to the later rains retreat.”

At that time, a bhikkhu accepted a person’s invitation to undertake the earlier rains retreat. Afterward, he perceived a danger to his life or a danger to his pure conduct and thought: “What should I do?” He reported the matter to the bhikkhus. The bhikkhus went and reported it to the Buddha. The Buddha said:

“If bhikkhus dwelling at a residence, whether observing the earlier rains retreat or the later rains retreat, perceive a danger to life or a danger to the holy life, those bhikkhus should go themselves, or send a trustworthy person, to inform the donor and request that the residence be moved. If the donor agrees, that is good. If not, they must still depart.”

CHAPTER IV.

THE INVITATION CEREMONY

1. The Practice of Silence

[835c13] At one time, the Buddha was staying in Anathapindika’s Garden in the Jeta Grove, in the country of Sravasti. At that time, a large number of bhikkhus in the country of Kosala were observing the rains retreat at a certain residence. They thought, “How might we live at ease without being troubled over food and drink?” They then said to one another, “We should establish a rule.

During the rains retreat, we will not speak with one another. We will neither pay respects to nor exchange greetings with one another. Whoever enters the village first to seek alms and returns first shall prepare the dining place, spread out the sitting mats, and arrange the water vessels, foot-washing vessels, and food containers.

Each person shall bring his own food to the dining place. If anyone receives a great deal of food, he should first set aside a portion; if he has received enough, he should eat. After eating, he shall silently return to his room.

The next person shall enter the village to seek alms; after receiving food and returning, he shall bring it to the dining place. If he receives a great deal of food, he should first set aside a portion; if he has received enough, he should eat. If he has not received enough, he may eat the food left there by the person before him.

After eating, he shall silently return to his room. The last person to enter the village to seek alms shall bring the food he receives back to the dining place. If he receives a great deal of food, he should first set aside a portion.

If he has received enough, he should eat. If he has not received enough to eat, he may eat the food left there by those before him. Any leftover food shall be given to beggars or nonhuman beings.

If there is no one to whom it may be given, it shall be discarded on clean ground where there is no grass, or placed in water containing no living creatures. He shall clean the food containers and return them to their original places, and likewise return the bedding, water vessels, foot-washing vessels, and sitting mats; everything shall be put back in its original place. He shall sweep and clean the dining place.

If he sees that [836a1] the water vessels or foot-washing vessels are empty, he shall go and fetch water. If he can carry them back by himself, that is good. If not, he shall beckon to a companion with his hand so that together they may carry them back to their original places.

He shall then silently return to his room. Under no circumstances shall anyone speak aloud. By establishing such a rule, we shall be able to live at ease without suffering on account of food and drink.”

The bhikkhus followed this rule throughout the rains retreat. After completing the Invitation Ceremony, they went to the Buddha at Jetavana in Sravasti, bowed with their heads at his feet, and sat to one side. The Blessed One greeted the bhikkhus kindly:

“Have you lived at ease? Have you had sufficient food and drink? Have you dwelt together in harmony? Have you avoided hardship on account of food?”

The bhikkhus said to the Buddha:

“We have dwelt at ease. We have not lacked food or drink. We have all lived in harmony. We have not suffered on account of food and drink.”

The Buddha asked the bhikkhus:

“By what means did you dwell at ease, live harmoniously among yourselves, and avoid suffering on account of food and drink?”

The bhikkhus related the foregoing circumstances to the Buddha in full. The Buddha told the bhikkhus:

“You are foolish men who regard this as happiness, when in truth it is suffering. You are foolish men who regard this as free from calamity, when in truth it is a great calamity. You are foolish men dwelling together like enemies, like sheep. Why is this? By countless skillful means, I have instructed the bhikkhus to teach one another, converse with one another, and awaken one another. You foolish men have acted like non-Buddhist ascetics who undertake a vow of silence. You must not follow such a practice of silence. Whoever follows such a practice of silence commits a duskrta offense.”^[1]

2. Requesting Permission

At that time, the group of six bhikkhus said, “The Buddha has taught, ‘The bhikkhus must teach one another, converse with one another, and awaken one another.’” They then accused innocent bhikkhus of offenses. The bhikkhus went and reported this to the Buddha. The Buddha taught:

“One must not accuse an innocent person of an offense without cause. If one wishes to accuse a bhikkhu who has committed an offense, one must first inform him so that he may request permission,^[2] and only then may the accusation be made.”

The group of six bhikkhus heard the Buddha teach, “One must first inform him so that he may request permission, and only then may the accusation be made.” Previously, innocent bhikkhus had approached the group of six bhikkhus to request permission, but the group of six, out of resentment, had rejected their requests. Now they went and demanded that those innocent bhikkhus request permission again. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“Those innocent bhikkhus must not again approach the group of six bhikkhus to request permission. The group of six bhikkhus must not, out of resentment, again demand that innocent bhikkhus request permission. From now on, I permit only one endowed with the following five qualities to request permission: he knows the proper time and not an improper time; he speaks truthfully and not falsely; what he says is beneficial and not useless; he speaks gently and not harshly; and he acts with loving-kindness and not with anger.”

The group of six bhikkhus themselves did not possess the five qualities, whereas the innocent bhikkhus were fully endowed with them. Those bhikkhus approached the group of six and told them to request permission, but they refused to do so. The bhikkhus reported these circumstances to the Buddha. The Buddha taught:

“I permit that when a bhikkhu endowed with the five qualities tells another to request permission, that person must request permission.”

The group of six bhikkhus approached those from whom they were to request permission and then departed; or they allowed others to request permission from them and then left the residence. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“One must not request permission from a person and then depart after permission has been granted, nor may one allow another to request permission and then depart. From now on, I permit that once a commitment has been made, one must not depart.”

The group of six bhikkhus made commitments to others and then departed at will, or accepted commitments from others and then likewise departed. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“One must not make a commitment to another and then depart at will. One must not accept another’s commitment and then depart at will. From now on, I permit the Invitation Ceremony to be held after the rains retreat.^[3] At the Invitation Ceremony, it is permissible not to request permission. Why is this? The Invitation itself constitutes permission.”

3. Procedure for the Invitation Ceremony

1. The bhikkhus thought, ‘The Buddha has permitted the bhikkhus to perform the Invitation Ceremony.’ The bhikkhus all made their invitations simultaneously, causing an uproar. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“You should not all make your invitations simultaneously. From now on, I permit the invitations to be made one person at a time.”

The bhikkhus did not follow the proper order but made their invitations at will, thereby wearying the senior bhikkhus. The bhikkhus reported this matter to the Buddha. The Buddha taught:

“You must not make your invitations at will; rather, the invitations must begin with the senior bhikkhu. I permit a person to be appointed to receive the invitations by a motion and one proclamation. A person possessing the following five qualities must not be appointed to receive the invitations: he acts out of attachment, acts out of anger, acts out of fear, acts out of delusion, and does not know whether or not a person has already made his invitation.

A person possessing the following five qualities should be appointed to receive the invitations: he does not act out of attachment, anger, fear, or delusion, and he knows whether or not a person has already made his invitation. The procedure for the appointment is as follows: a qualified person—whether the most senior or next most senior bhikkhu, whether able or unable to recite the Vinaya—who is capable of carrying out a motion and one proclamation shall make the motion concerning the foregoing matter:

“‘Venerable Sangha, please listen! If the time is appropriate for the Sangha, the Sangha agrees to appoint the bhikkhu named ... as the person who receives the invitations. This is the motion!

“‘Venerable Sangha, please listen! The Sangha appoints the bhikkhu named ... as the person who receives the invitations. Those elders who agree that the Sangha appoint the bhikkhu named ... as the person who receives the invitations should remain silent. Whoever does not agree should speak.’

“The Sangha has approved the appointment of the bhikkhu named... as the recipient of the invitation. Since the Sangha agrees, it remains silent. Thus is this matter recorded.”

2. Some bhikkhus remained seated in their places while making the invitation. The bhikkhus reported this matter to the Buddha. The Buddha said:

“You must not remain seated in your places while making the invitation. You must rise from your seats and kneel to make the invitation.”

At that time, the senior elder rose from his seat to make the invitation. All the other members of the Sangha remained seated in their places while making the invitation. The Buddha said:

“If the senior elder rises from his seat and kneels, the entire Sangha must also rise from their seats and kneel.”

After making the invitation, the senior elder remained kneeling while waiting for the entire Sangha to finish making the invitation. The senior elder became weary. The bhikkhus reported this matter to the Buddha. The Buddha said:

“After completing the invitation, you are permitted to sit as you wish.”

3. The group of six bhikkhus thought: “We shall make the invitation secretly. Otherwise, that bhikkhu may perform a karma against us or prevent us from making the invitation.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“You must not think of making the invitation secretly out of fear that another bhikkhu may perform a karma against you or prevent you from making the invitation. You must make the invitation clearly and fully, so that others can hear it.”

The group of six bhikkhus thought: “I should make the invitation quickly. Otherwise, another bhikkhu may perform a karma against me or prevent me from making the invitation.” The bhikkhus reported this to the Buddha. The Buddha said:

“You must not think: ‘I should make the invitation quickly; otherwise, another bhikkhu may perform a karma against me or prevent me from making the invitation.’ From now on, after completing the rains retreat, you are permitted to make the invitation unhurriedly.”

The group of six bhikkhus thought: “I should pronounce the invitation once. Otherwise, another bhikkhu may perform a karma against me or prevent the invitation.” The bhikkhus reported this matter to the Buddha. The Buddha said:

“You must not think: ‘I should pronounce the invitation once. Otherwise, another bhikkhu may perform a karma against me or prevent the invitation.’”

The group of six bhikkhus thought: “I must repeat the invitation, for fear that another bhikkhu may perform a karma against me or prevent the invitation.” The bhikkhus reported this to the Buddha. The Buddha said:

“You must not think: ‘I must repeat the invitation, for fear that another bhikkhu may perform a karma against me or prevent the invitation.’ From now on, bhikkhus are permitted to pronounce the invitation three times.”

The group of six bhikkhus made the invitation with their robes turned inside out, with their robes wrapped around their necks, with their heads covered, with both shoulders covered, while wearing footwear, while sitting on the ground, or while [837a1] sitting on a bed. The bhikkhus went and reported this to the Buddha. The Buddha said:

“You must not make the invitation with your robes turned inside out, with your robes wrapped around your necks, with your heads covered, with both shoulders covered, while wearing footwear, while sitting on the ground, or while sitting on a bed. From now on, bhikkhus are permitted to bare the right shoulder, remove their footwear, kneel together with palms joined, and make the following declaration:

“‘Today the venerable Sangha makes the invitation. I, Bhikkhu..., also make the invitation. If the venerable elder has seen, heard, or suspected that I have committed an offense, I ask the venerable elder, out of compassion, to instruct me. If I recognize that I have committed an offense, I shall confess it in accordance with the Dharma.’”

The second and third times, he should speak in the same way.

At that time, there was a sick bhikkhu who bared his right shoulder, removed his footwear, knelt, and held his palms together for a long time, causing his illness to worsen. The bhikkhus reported this to the Buddha. The Buddha said:

“From now on, a sick bhikkhu is permitted to receive the invitation in whatever posture affords his body comfort.”

4. At that time, at a certain dwelling place, while the bhikkhus were making the invitation, one bhikkhu remained outside the hall for the recitation of the precepts. After making the invitation, the bhikkhus went outside, and that bhikkhu asked:

“Where are the elders going? Are you not making the invitation?”

Those bhikkhus replied:

“We have already made the invitation. Where have you come from?”

He said:

“I was outside the hall for the recitation of the precepts.”

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

“From now on, when the invitation is being made, no one may remain outside the hall for the recitation of the precepts. A bhikkhu seated nearby should ascertain whether that bhikkhu has arrived. The motion must first be made, and only afterward may the invitation be performed.”

The wording of the motion is:

“Venerable Sangha, please listen! Today the Sangha makes the invitation. If the time is appropriate for the Sangha, may the Sangha consent to make the invitation in harmony. This is the motion.”

After making this motion, they perform the invitation.

The group of six bhikkhus performed an unlawful invitation as a divided assembly, an unlawful invitation as a harmonious assembly, and a lawful invitation as a divided assembly. The bhikkhus reported this to the Buddha. The Buddha said:

“You must not perform an unlawful invitation as a divided assembly, an unlawful invitation as a harmonious assembly, or a lawful invitation as a divided assembly.

“There are four kinds of invitation: bhikkhus performing an unlawful invitation as a divided assembly, an unlawful invitation as a harmonious assembly, a lawful invitation as a divided assembly, and a lawful invitation as a harmonious assembly. If bhikkhus perform an unlawful invitation as a divided assembly, an unlawful invitation as a harmonious assembly, or a lawful invitation as a divided assembly, the invitation is not valid. A lawful invitation performed by a harmonious assembly is a proper invitation in accordance with the Dharma. This is the procedure for the invitation that I teach.”

5. At that time, when the invitation was to be made at a certain dwelling place, those who had entered the earlier rains retreat and those who had entered the later rains retreat were living together, and they did not know whether to make the invitation according to the earlier or the later rains retreat. The bhikkhus reported this to the Buddha. The Buddha said:

“Make the invitation according to the senior elder at that place. If among the senior elders there are some who entered the earlier rains retreat and some who entered the later rains retreat, the invitation should be made according to the resident of longer standing. If among the residents of longer standing there are also some who entered the earlier rains retreat and some who entered the later rains retreat, the invitation should be made according to the majority.”

The bhikkhus wished to make the invitation on the fourteenth or the fifteenth day. The Buddha said:

“You are permitted to make the invitation in this way. If the king changes the date, you should follow that change.”

The bhikkhus did not know whether they should make the invitation that day or leave it until the next day. The bhikkhus went and reported this to the Buddha. The Buddha said:

“From now on, at the principal meal or the minor meal, the senior elder is permitted to announce: ‘Today the Sangha makes the invitation.’”

The bhikkhus did not know at what time it should be held. The Buddha said:

“You are permitted to give the signal by striking the ganḍī, blowing a conch, beating a drum, making smoke, or determining the time by the shadow, and to announce: ‘The time for the invitation has arrived!’”

When the group of six bhikkhus heard that the Buddha had permitted the invitation, they immediately gathered in private rooms with those who shared the same preceptor, familiar ācāryas, fellow students, and those with whom they were in accord, and separately performed the invitation procedure. The bhikkhus reported this to the Buddha. The Buddha said:

“You must not gather in private rooms with those who share the same preceptor, familiar ācāryas, fellow students, and those with whom you are in accord, and separately perform the invitation procedure as distinct groups. From now on, you must assemble harmoniously in one place to make the invitation.”

The bhikkhus still did not know where to make the invitation and reported this to the Buddha. The Buddha said:

“You are permitted to make the invitation in the hall for the recitation of the precepts.”

6. At that time, on the day of the invitation, a large number of bhikkhus were traveling through a place that was neither a village nor a wilderness dwelling and where no boundary had been established. They thought: “The Buddha instructed us to make the invitation in harmony. What should we do now?” The bhikkhus reported this to the Buddha. The Buddha said:

“If, on the day of the invitation, a large number of bhikkhus are traveling through a place that is neither a village nor a wilderness dwelling and where no boundary has been established, it is good if the bhikkhus can assemble harmoniously to make the invitation. If they cannot assemble harmoniously, then those who share the same preceptor, ācāryas, and acquaintances who are in mutual agreement may move to another place, establish a minor boundary, and perform the invitation procedure by a karma with one motion and one proclamation.” The procedure for establishing the minor boundary is as follows:

They appoint someone capable of performing the karma—whether the senior elder, the next most senior, one versed in the Vinaya, or one not versed in the Vinaya—provided that he is capable of performing the karma, to make the motion:

“Venerable Sangha, please listen! The place where the bhikkhus are seated is just sufficiently enclosed. If the time is appropriate for the Sangha, may the Sangha consent to establish as a minor boundary the area within which the bhikkhus are seated. This is the motion.”

“Venerable Sangha, please listen! The area occupied by the seated bhikkhus is just sufficiently enclosed. Within the area where the bhikkhus are seated, the Sangha establishes a small boundary here. Those elders who consent to the Sangha’s establishing a small boundary here within the area where the bhikkhus are seated should remain silent. Whoever does not consent should speak.

“The Sangha has consented to establishing a small boundary within the area where the bhikkhus are seated. The Sangha approves and therefore remains silent. Thus is this matter recorded.”

At that time, the bhikkhus departed without dissolving the boundary. The bhikkhus were displeased and went to report the matter to the Buddha. The Buddha said:

“One must not depart without dissolving the boundary. The boundary should first be dissolved, and only then may one depart.”

The procedure for dissolving it is performed by an act consisting of one motion and one proclamation, as follows: A competent bhikkhu should be appointed—whether the senior elder, the next most senior, or one who can or cannot recite the Vinaya, provided that he is able to perform the formal act—to make the following motion:

“Venerable Sangha, please listen! Within the area where the bhikkhus are seated, if the time is appropriate for the Sangha, the Sangha shall dissolve this small boundary. This is the motion.

“Venerable Sangha, please listen! Within the area where the bhikkhus are seated, the Sangha dissolves the small boundary here. Those elders who consent to the Sangha’s dissolving the small boundary within the area where the bhikkhus are seated should remain silent. Whoever does not consent should speak.

“The Sangha has consented to dissolving the small boundary within the area where the bhikkhus are seated. The Sangha has consented and therefore remains silent. Thus is this matter recorded.” ^[4]

Notes:

^[1] Pali (Vin. i. 137), ekindriyaṃ jīvaṃ, a living being possessing one faculty; the sole faculty is the life faculty.

^[2] Dawn on the sixteenth day, in the month of the earlier rains retreat.

^[3] Phước nhiêu 福饒. It is unclear what object this denotes. See note 1, Chapter XVIII, Part IV.

^[4] This refers only to the bhikkhu serving as steward and managing the monastery’s lodgings.

^[5] The bhikkhu steward has priority in choosing his own lodging. See Part IV, Chapter I, “Lodgings,” Section 16, “The Bhikkhu Steward.”

^[6] Sangha assembly place 僧集處; perhaps equivalent to the Pali upaṭṭhānasālā, the Sangha’s assembly hall, which also served as the attendant’s quarters or a hall for offerings.

^[7] Heated chamber 溫室; a hot bathhouse. It may also refer generally to a bathhouse.

^[8] Rains hall 夏堂; a house for the rainy season (?). Perhaps equivalent to the Pali vaccakuṭi, latrine, although the Chinese text reads vassa-kuṭi, a dwelling for the rains.

^[9] Ma-hê-đà-la 摩醯陀羅. Sanskrit Mahīdhara (?): “Bearer of the Earth” (an epithet of Viṣṇu).

^[10] Keeper of the Buddha-shrine 佛圖主. That is, the keeper of the stupa.

^[11] Sangha of the Four Quarters 四方僧, also called the visiting Sangha, as distinguished from the resident Sangha.

^[12] Because the deadline for entering the rains retreat was missed by one day.

^[13] Cf. Mahāvagga III, Vin. i. 137: dvemā vassūpanāyikā, purimikā pacchimikā, “There are two dates for beginning the rains retreat: the earlier and the later.” According to the Indian calendar, the rainy season lasts four months. The earlier rains retreat begins on the full-moon day of the month Āsāḷhī (June–July CE). The later rains retreat begins on the full-moon day one month afterward.

^[14] See Part I, Chapter VII, Rules of Training, Rule 94.

^[15] Lạp mật 蠟蜜.

^[16] Cowherd 牧牛者. Pali: vaja, a cattle pen (or a cowherd’s dwelling).

^[17] Oil presser 壓油人 (?) See Vin. i. 152: sattha, a merchant caravan. The Buddha permitted bhikkhus to undertake the rains retreat in dependence upon a merchant caravan and to travel with that caravan. The Five-Part Vinaya states: to undertake the rains retreat in dependence upon traveling merchants.

^[18] Cf. Mahāvagga III (Vin. i. 139): There are seven classes of persons for whose sake, when a need arises and they make a request, a bhikkhu may leave for a period of up to seven days: a bhikkhu, bhikkhunī, śikṣamāṇā, novice monk, novice nun, male lay devotee, or female lay devotee.

^[19] The Ten-Recitation Vinaya 24 (T23n1435, p. 174b18) lists seventeen sutras.

^[20] Dīrgha Āgama 1, Sutra No. 21; cf. Pali, Dīgha Nikāya 1, Brahmajāla.

^[21] Cf. Vin. i. 148: A monastery was damaged. A lay follower supplied the Sangha with some timber that had been felled in the forest. The bhikkhus went into the forest to transport it back.

^[22] See Part I, Chapter V, Pācittiya, Rule 49 (Section on the Occasion of Origin).

^[23] As with the grounds for accepting permission to leave for seven days described above.

^[24] Cf. Vin. i. 148: A bhikkhu may leave the boundary for seven days for the sake of the following people, whether or not they have faith in the Buddha: mother, father, brothers, sisters, relatives (nātāka), and old friends (bhikkhugatika).

^[25] With reference to the Pali (Vin. i. 154): While traveling to this residence for the earlier rains retreat, that bhikkhu observes the uposatha outside the boundary and then, on the following day, goes to another residence, likewise intending to undertake the earlier rains retreat there. At that residence, the bhikkhu accepts lodging and so forth and then departs that same day; or he remains there for several days; or afterward he departs on business under the seven-day permission to leave the boundary but stays away beyond the permitted period: in all such cases, the earlier rains retreat is broken.

If he is absent for no more than seven days, the earlier rains retreat is not broken. This rule concerns a bhikkhu who undertakes the rains retreat at two residences. At whichever residence a bhikkhu undertakes the rains retreat, he must observe the uposatha at that residence.

See also the Five-Part Vinaya 19 (p. 130b): Having accepted an invitation for the earlier rains retreat and observed the uposatha, he then proceeds to another residence. He breaks the earlier rains retreat and commits a duṣkṛta. See also the Ten-Recitation Vinaya 24 (p. 177c): At the residence where a bhikkhu has been invited to undertake the earlier rains retreat, if he has not yet observed the uposatha or accepted his allotted lodging and then leaves the boundary, the earlier rains retreat is not established at that place.

^[26] Cf. Pali, ibid.: … having observed the uposatha outside the boundary, he goes to another residence and there accepts [lodging and so forth]; though there is no business requiring his departure, he leaves after two or three days: the earlier rains retreat is broken.

^[27] Final period 末後, when no more than seven days remain in the rains retreat. Pali, ibid., pavāranāya sakaraṇīyo, having business before the day of the invitation ceremony.

^[28] He observes the uposatha at the residence of the rains retreat. The earlier rains retreat is thereby established at this place.

^[29] He goes to another residence.

^[30] He accepts [lodging and so forth] at the residence of the earlier rains retreat.

^[1] The Ten-Recitation Vinaya 23 (T23n1435, p. 165b11): sthūlātyaya. The Five-Part Vinaya (T22n1421, p. 131a06): duṣkṛta.

^[2] Requesting to be heard 求聽: “requesting permission to hear.” Cf. the Five-Part Vinaya 19 (T22n1421, p. 131a15), inquiring whether one will listen 問聽: One must first ask whether that person is willing to listen. Only if he is willing to listen may his faults be pointed out. “Requesting to be heard” and “inquiring whether one will listen” are synonymous with the invitation ceremony. The only difference is that the invitation ceremony is performed by the Sangha.

^[3] The Five-Part Vinaya, cited above: The bhikkhus said that only an arhat was worthy to instruct others to request to be heard. Because of this, the Buddha prescribed the procedure for the invitation ceremony.

^[4] End of Volume 37.