四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

RULE 41^[56]

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, a householder invited the Sangha to receive an offering of rice on the following day. He made all the preparations during the night and came early the next morning to invite the Sangha to partake of the meal.

The bhikkhus donned their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the Sangha with his own hands. The group of six bhikkhus ate with their cheeks puffed out.^[57] Seeing this, the householder criticized them, saying: “These Sakyan ascetics are shameless; they eat like monkeys.”

The bhikkhus heard this. Among them were those of few desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame. After censuring them, they went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus as above, continuing through:

“From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, continuing through the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not eat with puffed-out cheeks, śikṣā-karaṇīya.^[58]

Here, eating with puffed-out cheeks means putting food into the mouth so that both cheeks bulge out, resembling the appearance of a monkey. If one intentionally fills the mouth with food, causing both cheeks to bulge out, one commits a duṣkṛta that must be confessed. Because it is done intentionally, one commits the duṣkṛta of improper deportment. If it is done unintentionally, one commits a duṣkṛta.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from some illness; or if midday is near; or if, because of danger to one’s life or danger to the brahmacarya, one must eat hurriedly.

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

RULE 42^[59]

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, a householder invited the bhikkhus to receive an offering of fine and nourishing foods on the following morning. He made all the preparations during the night and came early the next morning to invite the Sangha to partake of the meal.

The bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served the food with his own hands. The group of six bhikkhus made sounds while chewing their rice. The householder criticized them, saying: “These Sakyan ascetics are shameless. They accept offerings without ever being satisfied. Outwardly, they claim, ‘I know the true Dharma.’ What true Dharma is there in such behavior? They eat like pigs, dogs, camels, donkeys, birds, and crows!”

The bhikkhus heard this. Among them were those of few [706a1] desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame. They censured the group of six bhikkhus, saying: “Why do you make sounds while chewing your food?”

The bhikkhus went to the Blessed One, bowed at the Buddha’s feet, sat to one side, and reported this matter fully to the Blessed One. On account of this matter, the Blessed One immediately assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as before, continuing through the words: “From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, continuing through the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not make sounds while chewing food,^[60] śikṣā-karaṇīya*.

If a bhikkhu intentionally makes sounds while chewing food, he commits a duṣkṛta that must be confessed. Because it is done intentionally, he commits the duṣkṛta of improper deportment. If it is done unintentionally, he commits a duṣkṛta.

For a bhikkhunī, śikṣamāṇā, novice monk, or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from some illness; or when eating dried rice, scorched rice, sugarcane, melon, mango, jambu fruit, grapes, walnuts, ty-đào-lê fruit, pineapples, and so forth.

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

RULE 43^[61]

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, a householder invited the bhikkhus to receive an offering of fine foods. He made all the preparations during the night and came early the next morning to invite the bhikkhus to partake of the meal.

The bhikkhus donned their robes, took their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served the food with his own hands. The group of six bhikkhus noisily slurped their rice and soup.^[62] The householder criticized them, saying: “These Sakyan ascetics have neither shame nor moral dread...” continuing through the words, “They eat like pigs, dogs, camels, oxen, donkeys, birds, and crows!”

The bhikkhus heard this. Among them were those of few desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame. After censuring the group of six bhikkhus, they went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhik-[708a1]khus and rebuked the group of six bhikkhus... as before, continuing through the words: “From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, continuing through the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not eat by noisily slurping food, śikṣā-karaṇīya*.

Here, slurping food means opening the mouth wide and drawing food into it from a distance. If a bhikkhu intentionally slurps food noisily, he commits a duṣkṛta that must be confessed. Because it is done intentionally, he commits the duṣkṛta of improper deportment. If it is done unintentionally, he commits a duṣkṛta.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from some illness; if one’s mouth is sore; or when consuming soup, curds, a curd preparation, sau-vīra preparation, or bitter liquor.

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

RULE 44^[63]

At one time, the Buddha was dwelling in Anāthapiṇḍika’s Garden in the Jeta Grove, in the country of Śrāvastī. At that time, a householder invited the bhikkhus to receive an offering of fine foods on the following day. He made all the preparations during the night and came early the next morning to invite the Sangha to partake of the meal.

The bhikkhus donned their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to them with his own hands. The group of six bhikkhus stuck out their tongues and licked the food. The householder criticized them, saying: “These Sakyan ascetics have neither shame nor moral dread...” continuing through the words, “They eat like pigs, dogs, camels, oxen, donkeys, birds, and crows!”

The bhikkhus heard this. Among them were those of few desires, who were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed shame and moral dread. After censuring the group of six bhikkhus (...), they went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as above, continuing through the words: “From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits, continuing through the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One should not lick food with the tongue,^[64] śikṣā-karaṇīya*.

Licking with the tongue means extending the tongue to gather up food.

If a bhikkhu intentionally sticks out his tongue and licks food, he commits a duṣkṛta that must be confessed. Because it is done intentionally, he commits the duṣkṛta of improper deportment. If it is done unintentionally, he commits a duṣkṛta.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta. This is called an offense.

There is no offense if one suffers from such an illness; if one is bound; or if one’s hands are covered with mud, soiled with earth, or sweaty, and one therefore licks up the food with one’s tongue.

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

RULE 45^[65]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a householder invited the bhikkhus to receive an offering of fine food the following day. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to the meal.

The bhikkhus donned their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to them. At that time, one of the group of six bhikkhus shook his hand^[66] while eating. Seeing this, the householder criticized him, saying: “These Sakyaputra ascetics have no sense of shame… even to the point of eating like a king or a king’s great minister!”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached them. They then went to the Blessed One, bowed at his feet, sat down to one side, and reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… up to the words: “From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to the enduring continuance of the true Dharma.”

The precept should be stated as follows:

One should not shake one’s hand while eating. This is a rule to be trained in.

If a bhikkhu intentionally shakes his hand, he commits a dushkrita offense that must be confessed. Because the act is intentional, he commits a dushkrita offense against proper deportment. If he does so unintentionally, he commits a dushkrita offense.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a dushkrita offense. This is called an offense.

There is no offense if one has some such illness; if there is grass or an insect in the food; if there is something impure on one’s hand that one wishes to shake off; or if, before eating, one’s hand has touched something unclean that must be shaken off.

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

RULE 46

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a householder invited the bhikkhus to receive an offering of fine food the following day. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to the meal.

The bhikkhus donned their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to the bhikkhus. At that time, the group of six bhikkhus picked up fallen food and ate it. Seeing this, the householder criticized them, saying: “These Sakyaputra ascetics have no shame or moral dread… They eat like chickens, birds, and crows.”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached them (…) They then went to the Blessed One, bowed at his feet, sat down to one side, and reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… as above, up to the words: “From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to the enduring continuance of the true Dharma.”

The precept should be stated as follows:

One should not pick up fallen food with one’s hand and eat it. This is a rule to be trained in*.

Fallen rice: rice that has fallen onto the ground.

If a bhikkhu intentionally picks up fallen rice and eats it, he commits a dushkrita offense that must be confessed. Because the act is intentional, he commits a dushkrita offense against proper deportment. If he does so unintentionally, he commits a dushkrita offense.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a dushkrita offense. This is called an offense.

There is no offense if one has some such illness; if, while eating, there is grass, an insect, or some impure object; or if, before eating, there is something that must be discarded.

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

RULE 47^[67]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, a householder invited the bhikkhus to receive an offering of fine food the following morning. During the night, he prepared everything fully, and early the next morning he came to invite the Sangha to attend the meal.

The bhikkhus donned their robes, took up their bowls, went to the householder’s home, and sat down in the appointed seats. The householder personally served food to them. At that time, the group of six bhikkhus used unclean hands to hold drinking-water vessels. Seeing this, the householder criticized them, saying: “These Sakyaputra ascetics have no sense of shame… even to the point of holding drinking-water vessels with unclean hands, like a king or a king’s great minister.”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread reproached them. They then went to the Blessed One, bowed at his feet, sat down to one side, and reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… as above, up to the words: “From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to the enduring continuance of the true Dharma.”

The precept should be stated as follows:

One should not hold a drinking-water vessel with soiled hands. [709a1] This is a rule to be trained in*.

Here, “soiled hands” means that rice is adhering to one’s hands.

If a bhikkhu intentionally uses soiled hands to hold a food vessel, he commits a dushkrita offense that must be confessed. Because the act is intentional, he commits a dushkrita offense against proper deportment. If he does so unintentionally, he commits a dushkrita offense.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a dushkrita offense. This is called an offense.

There is no offense if one has some such illness, or if one receives food upon grass or leaves and washes one’s hands before receiving it.

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

RULE 48^[68]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, after the group of six bhikkhus had finished eating at a householder’s home, they washed their bowls and indiscriminately poured the bowl-washing water, together with leftover food, onto the ground. Seeing this, the householder criticized them, saying: “The Sakyaputra ascetics have no sense of shame… They accept an abundance of food like starving people and then cast it away indiscriminately like a king’s great minister!”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread reproached them (…) They then went to the Blessed One, bowed at his feet, sat down to one side, and reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… as above, up to the words: “From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to the enduring continuance of the true Dharma.”

The precept should be stated as follows:

One should not pour out bowl-washing water^[69] in the home of a layperson. This is a rule to be trained in.

Bowl-washing water: here this means water mixed with rice and leftover food.

If a bhikkhu intentionally pours out bowl-washing water in the home of a layperson, he commits a dushkrita offense that must be confessed. Because the act is intentional, he commits a dushkrita offense against proper deportment. If he does so unintentionally, he commits a dushkrita offense.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a dushkrita offense. This is called an offense.

There is no offense if one has some such illness, or if, after washing trays or tables, one collects that water and carries it outside to pour it away.

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

RULE 49^[70]

At one time, the Buddha was staying in Anathapindika’s Park in the Jeta Grove in the country of Sravasti. At that time, the group of six bhikkhus urinated, defecated, and spat upon vegetables and fresh grass. Seeing this, a householder criticized them, saying: “The Sakyaputra ascetics have no sense of shame, yet outwardly claim, ‘We understand the true Dharma.’ What true Dharma is there in such conduct? They urinate, defecate, and spit upon vegetables and fresh grass, like pigs, dogs, camels, cattle, and donkeys.”

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training in the precepts, and possessed of a sense of shame. They reproached them and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as before, up to the words, “From now on, for the bhikkhus I shall establish a precept comprising ten benefits,” and up to the words, “so that the true Dharma may long endure.”

The precept should be recited thus:

One must not defecate, urinate, or spit upon vegetables or fresh grass; thức-xoa-ca-la-ni*.

The Blessed One thus established this precept for the bhikkhus. There was then a sick bhikkhu who, because of his weakness, could not avoid places where there were vegetables or fresh grass. The Buddha said:

“A sick bhikkhu does not commit an offense.”

From now on, the precept should be recited thus:

One must not defecate, urinate, or spit upon vegetables or fresh grass, except when ill; thức-xoa-ca-la-ni*.

If a bhikkhu who is not ill intentionally defecates, urinates, or spits upon vegetables or fresh grass, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if one has such an illness; if one defecates or urinates in a place without vegetables or fresh grass, but the water carries it there; or if the wind blows it there or a bird carries it in its beak and drops it upon vegetables or fresh grass.

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

RULE 50^[71]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus defecated, urinated, and spat in water. When householders saw this, they criticized them, saying, “These Sakyan ascetics have no sense of shame. Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? They defecate and urinate in water just like pigs, dogs, cattle, camels, and donkeys.”

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training in the precepts, and possessed of moral shame and dread of wrongdoing. They reproached the group of six bhikkhus (...) and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as above, up to the words, “From now on, for the bhikkhus I shall establish a precept comprising ten benefits,” and up to the words, “so that the true Dharma may long endure.”

The precept should be recited thus:

One must not defecate, urinate, or spit in water; thức-xoa-ca-la-ni.

The Blessed One thus established this precept for the bhikkhus. At that time, there was a sick bhikkhu for whom it was rather difficult, because of his weakness, to avoid water when defecating, urinating, or spitting. The Buddha said:

“A sick person does not commit an offense.”

From now on, the precept should be recited thus:

One must not defecate, urinate, or spit in water, except when ill; thức-xoa-ca-la-ni.

If a bhikkhu intentionally defecates, urinates, or spits in water, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if one has such an illness; if one defecates or urinates on a riverbank and it then falls into the current; or if the wind blows it there or a bird carries it away in its beak and drops it into the water.

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

RULE 51^[72]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus stood while defecating and urinating. When householders saw this, they criticized them, saying, “These Sakyan ascetics have no sense of shame. Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct? They stand while defecating and urinating, just like cattle, horses, pigs, goats, and camels.”

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus (...) and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as before, up to the words, “From now on, for the bhikkhus I shall establish a precept comprising ten benefits,” and up to the words, “so that the true Dharma may long endure.”

The precept should be recited thus:

One must not stand while defecating or urinating; thức-xoa-ca-la-ni*.

The Blessed One thus established this precept for the bhikkhus. At that time, there was a sick bhikkhu who, because of his weakness, could not sit while defecating or urinating. The Buddha said:

“A sick person does not commit an offense.”

From now on, the precept should be recited thus:

One must not stand while defecating or urinating, except when ill; thức-xoa-ca-la-ni*.

If a bhikkhu intentionally stands while defecating or urinating, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he acts unintentionally, [710a1] he commits a duṣkṛta offense. This is called an offense.

There is no offense if one has such an illness; if one is bound; or if the place where one would stand is filthy or muddy.

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

RULE 52^[73]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park in Jeta’s Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus taught the Dharma to people who disrespectfully had their robes turned up.

The bhikkhus heard of this. Among them were those of few desires, contented, practicing the dhutaṅga austerities, delighting in training in the precepts, and possessed of a sense of shame. They reproached the group of six bhikkhus and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus... as before, up to the words, “From now on, for the bhikkhus I shall establish a precept comprising ten benefits,” and up to the words, “so that the true Dharma may long endure.”

The precept should be recited thus:

One must not teach the Dharma to a person who disrespectfully has their robe turned up; thức-xoa-ca-la-ni*.

At that time, the bhikkhus had doubts and did not dare teach the Dharma to sick people whose robes were turned up. The Buddha said:

“A sick person does not commit an offense.”

From now on, the precept should be recited thus:

One must not teach the Dharma to a person who disrespectfully has their robe turned up, except one who is ill; thức-xoa-ca-la-ni*.

If a bhikkhu intentionally teaches the Dharma to a person who is not ill and who disrespectfully has their robe turned up, he commits a duṣkṛta offense that must be confessed. Because he acts intentionally, he commits a duṣkṛta offense of improper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhunī, and likewise for a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if the person has such an illness, or if the Dharma is taught for the sake of the king or one of the king’s great ministers.

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

RULE 53

One must not teach the Dharma to a person who has a robe wrapped around their neck, except one who is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 54^[74]

One must not teach the Dharma to a person whose head is covered,^[75] except one who is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 55^[76]

One must not teach the Dharma to a person whose head is wrapped,^[77] except one who is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 56^[78]

One must not teach the Dharma to a person standing with hands on hips, except one who is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 57^[79]

One must not teach the Dharma to a person wearing leather sandals,^[80] except one who is ill, thức-xoa-ca-la-ni*.

(as above)

RULE 58^[81]

One must not teach the Dharma to a person wearing wooden clogs,^[82] except one who is ill, thức-xoa-ca-la-ni*.

(as above)

RULE 59^[83]

One must not teach the Dharma to a person riding in a vehicle,^[84] except one who is ill, thức-xoa-ca-la-ni*.

(as above)

RULE 60

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhiksus slept within a Buddha stupa.

The bhiksus saw this. Among them were those of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhiksus, saying: “Why do you sleep within a Buddha stupa?”

The bhiksus went to the Blessed One, bowed at his feet, and sat to one side. They then reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhiksus and rebuked the group of six bhiksus… as before, up to the words: “From now on, for the sake of the bhiksus, I establish this precept, comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be stated as follows:

One must not sleep within a Buddha stupa, thức-xoa-ca-la-ni*.

After the Blessed One had established this precept for the bhiksus, some bhiksus became doubtful and, even when guarding a stupa, did not dare to sleep within a Buddha stupa. The Buddha said:

“When it is for the protection of the stupa, there is no offense. From now on, the precept should be stated as follows:

“One must not sleep within a Buddha stupa, except when guarding it, thức-xoa-ca-la-ni*.”

If a bhiksu deliberately sleeps within a Buddha stupa, he commits a duskrta offense that must be confessed. Because the act was deliberate, he commits a duskrta offense against proper deportment. If he acts without intention, he commits a duskrta offense.

For a bhiksuni, or for a sramanera or sramanerika, it is a duskrta offense. This is called an offense.

There is no offense if one sleeps there because of some illness; if one sleeps there to protect it; if compelled by force; or if, because of danger to one's life or danger to the brahmacarya, one must sleep there.

Those who do not offend are one who committed the act for the first time before the precept was established, one who is insane, mentally disturbed, tormented by pain, or under duress.

RULE 61

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhiksus concealed valuables within a Buddha stupa.

The bhiksus learned of this. Among them were those of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhiksus and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhiksus and rebuked the group of six bhiksus… as above, up to the words: “From now on, for the sake of the bhiksus, I establish this precept, comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be stated as follows:

One must not conceal wealth or valuables within a Buddha stupa, thức-xoa-ca-la-ni*.

After the Blessed One had established this precept for the bhiksus, some bhiksus became doubtful and, even for the sake of safekeeping, did not dare to store valuables within a Buddha stupa. The Buddha said:

“When it is for safekeeping, there is no offense.”

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

One must not bury or conceal valuables within a Buddha stupa, except for safekeeping, thức-xoa-ca-la-ni*.

If a bhiksu deliberately takes valuables and buries or conceals them within a Buddha stupa, except for the sake of safekeeping, he commits a duskrta offense that must be confessed. Because the act was deliberate, he commits a duskrta offense against proper deportment. If he acts without intention, he commits a duskrta offense.

For a bhiksuni, or for a sramanera or sramanerika, it is a duskrta offense. This is called an offense.

There is no offense if, because of some illness, one buries or stores valuables within a Buddha stupa; if one does so for secure safekeeping; if compelled by force; or if there is danger to one's life or danger to the brahmacarya.

Those who do not offend are one who committed the act for the first time before the precept was established, one who is insane, mentally disturbed, tormented by pain, or under duress.

RULE 62

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhiksus wore sandals into a Buddha stupa.

The bhiksus saw this. Among them were those of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhiksus, saying: “Why do you wear sandals into a Buddha stupa?”

After reproaching them, the bhiksus went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhiksus and rebuked the group of six bhiksus… as above, up to the words: “From now on, for the sake of the bhiksus, I establish this precept, comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be stated as follows:

One must not wear leather sandals into a Buddha stupa, thức-xoa-ca-la-ni*.

If a bhiksu deliberately wears leather sandals into a Buddha stupa, he commits a duskrta offense that must be confessed. Because the act was deliberate, he commits a duskrta offense against proper deportment. If he acts without intention, he commits a [711a1] duskrta offense.

For a bhiksuni, or for a sramanera or sramanerika, it is a duskrta offense. This is called an offense.

There is no offense if one suffers from some illness.

Those who do not offend are one who committed the act for the first time before the precept was established, one who is insane, mentally disturbed, tormented by pain, or under duress.

RULE 63

One must not carry leather footwear by hand into a Buddha stupa, thức-xoa-ca-la-ni*.

(as above)

RULE 64.

One must not wear leather footwear while circumambulating a Buddha stupa, thức-xoa-ca-la-ni*.

(as above)

RULE 65.

One must not wear phú-la shoes^[85] into a Buddha stupa, thức-xoa-ca-la-ni*.

(as above)

RULE 66.

One must not carry phú-la shoes into a Buddha stupa, thức-xoa-ca-la-ni*.

(as above)

RULE 67.

At one time, the Buddha was staying in Anathapindika's Park in the Jeta Grove at Sravasti. At that time, the group of six bhiksus sat and ate beneath a stupa. After eating, they left behind food scraps, grass, and refuse, soiling the ground, and then departed.

The bhiksus saw this. Among them were those of few desires and contentment, who practiced the dhuta austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached the group of six bhiksus and then went to the Blessed One, bowed at his feet, and sat to one side. They reported this matter fully to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhiksus and rebuked the group of six bhiksus… as before, up to the words: “From now on, for the sake of the bhiksus, I establish this precept, comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be stated as follows:

One must not sit and eat beneath a stupa, thức-xoa-ca-la-ni*.

After the Blessed One had established this precept for the bhiksus, the bhiksus built stupas and offered food, built dwellings and offered food, or donated ponds and wells. Many people assembled, and seating was limited, yet the bhiksus did not dare to sit and eat beneath a stupa because the Buddha had not permitted it. They went and reported this to him. The Buddha said:

“I permit you to sit and eat there, but you must not leave behind grass, refuse, or leftover food and thereby soil the ground.”

At that time, there was a bhiksu who ate only one meal while seated, or a bhiksu who had performed the procedure concerning leftover food but did not eat it, or an ill bhiksu who did not dare leave grass and leftover food behind to soil the ground. The Buddha permitted them to gather it beside one foot and then carry it outside and discard it. The Buddha said:

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

“One must not sit and eat beneath a stupa and leave behind grass or leftover food that soils the ground, thức-xoa-ca-la-ni*.”

If a bhiksu deliberately sits and eats beneath a stupa and then leaves leftover food behind, soiling the ground, he commits a duskrta offense that must be confessed. Because the act was deliberate, he commits a duskrta offense against proper deportment. If he acts without intention, he commits a duskrta offense.

For bhikkhunis, and likewise for novices and female novices, the offense is a dukkata. This is called an offense.

There is no offense if one is afflicted with some illness, or if the refuse is gathered in one place and then carried outside and discarded.

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

RULE 68

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus carried a corpse beneath a stupa, angering the deity who guarded the stupa.

When the bhikkhus learned of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread reproached the group of six bhikkhus, saying: “Why did you carry a corpse beneath the Buddha’s stupa?”

After reproaching them, a bhikkhu of few desires went to the Blessed One, bowed at his feet, and sat to one side. He then fully reported this matter to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus… as above, up to the words: “From now on, I establish a rule for the bhikkhus, comprising the ten benefits, up to and including the lasting endurance of the true Dharma.”

The rule should be stated as follows:

One must not carry a corpse beneath a stupa; this is a siksa-karaniya*.

If a bhikkhu deliberately carries a corpse beneath a stupa, he commits a dukkata requiring confession. Because he acts deliberately, he commits the dukkata of improper deportment. If he does so unintentionally, he commits a dukkata.

For bhikkhunis, and likewise for novices and female novices, the offense is a dukkata. This is called an offense.

There is no offense if one is afflicted with some illness, if it is necessary to pass along this road, or if one is taken there by force.

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

RULE 69

One must not bury a corpse beneath a stupa; this is a siksa-karaniya*.

(as above)

RULE 70

One must not cremate a corpse beneath a stupa; this is a siksa-karaniya*.

(as above)

RULE 71

One must not cremate a corpse facing a stupa; this is a siksa-karaniya*.

(as above)

RULE 72

One must not cremate a corpse anywhere around the four sides of a stupa, causing the foul odor to drift toward it; this is a siksa-karaniya*.

(as above)

RULE 73

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus carried the clothing and bed of a deceased person beneath a stupa, angering the deity dwelling at that place.

When the bhikkhus learned of this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed shame and moral dread reproached them. They then went to the Blessed One, bowed at his feet, and sat to one side. They fully reported this matter to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus… as above, up to the words: “From now on, I establish a rule for the bhikkhus, comprising the ten benefits, up to and including the lasting endurance of the true Dharma.”

The rule should be stated as follows:

One must not carry the clothing and bed of a corpse beneath a stupa; this is a siksa-karaniya*.

The Blessed One thus established the rule for the bhikkhus. At that time, some bhikkhus who wore rag-robes were uncertain and did not dare carry such robes beneath a stupa. The bhikkhus reported this to the Buddha, and the Buddha said:

“I permit them to be carried past after they have been washed, dyed, and perfumed.”

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

One must not carry the clothing and bed of a deceased person beneath a stupa unless they have been washed, dyed, and perfumed; this is a siksa-karaniya.

If a bhikkhu deliberately carries a deceased person’s rag-robe beneath a stupa without washing, dyeing, or perfuming it, he commits a dukkata requiring confession. Because he acts deliberately, he commits the dukkata of improper deportment. If he does so unintentionally, he commits a dukkata.

For bhikkhunis, and likewise for novices and female novices, the offense is a dukkata. This is called an offense.

There is no offense if one is afflicted with some illness, or if the item has already been washed and dyed.

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

RULE 74

One must not defecate or urinate beneath the Buddha’s stupa; this is a siksa-karaniya*.

(as above)

RULE 75

One must not defecate or urinate in front of the Buddha’s stupa; this is a siksa-karaniya*.

(as above)

RULE 76

One must not defecate or urinate anywhere around the four sides of the Buddha’s stupa, causing the foul odor to drift toward it; this is a siksa-karaniya*.

(as above)

RULE 77

One must not bring an image of the Buddha to a place used for defecation or urination; this is a siksa-karaniya*.

(as above)

There are three circumstances in which there is no offense: if one is afflicted with some illness, if one must [712a1] pass by that place while traveling, or if one is taken there by force.

RULE 78

One must not chew a tooth-cleaning stick beneath the Buddha’s stupa; this is a siksa-karaniya*.

(as above)

RULE 79

One must not chew a tooth-cleaning stick beneath the Buddha’s stupa; this is a siksa-karaniya.

(as above)

RULE 80

One must not chew a tooth-cleaning stick anywhere around the four sides of the Buddha’s stupa; this is a siksa-karaniya*.

(as above)

RULE 81

One must not spit beneath the Buddha’s stupa; this is a siksa-karaniya*.

(as above)

RULE 82

One must not spit in front of the Buddha’s stupa; this is a siksa-karaniya*.

RULE 83

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove at Sravasti. At that time, the group of six bhikkhus spat all around the four sides of the Buddha’s stupa.

When the bhikkhus saw this, they reproached them, saying: “Why do you spit all around the four sides of the stupa?”

The bhikkhus went to the Blessed One, bowed at his feet, and sat to one side. They then fully reported this matter to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus… up to the words: “From now on, I establish a rule for the bhikkhus, comprising the ten benefits, up to and including the lasting endurance of the true Dharma.”

The rule should be stated as follows:

One must not spit anywhere around the four sides of a stupa; this is a siksa-karaniya*.

If a bhikkhu deliberately spits anywhere around the four sides of a stupa, he commits a dukkata requiring confession. Because he acts deliberately, he commits the dukkata of improper deportment. If he does so unintentionally, he commits a dukkata.

For bhikkhunis, and likewise for novices and female novices, the offense is a dukkata. This is called an offense.

There is no offense if one is afflicted with some illness, if a crow carries the spittle beside the stupa, or if the wind blows it there.

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

RULE 84

At one time, the Buddha was staying at Sravasti. At that time, the group of six bhikkhus sat with their legs stretched out toward a stupa.

When the bhikkhus saw this, those among them who had few desires, were content, practiced the dhutanga austerities, delighted in training in the precepts, and possessed a sense of shame reproached them. They then went to the Blessed One, bowed at his feet, and sat to one side. They fully reported this matter to the Blessed One.

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and reproached the group of six bhikkhus… up to the words: “From now on, I establish a rule for the bhikkhus, comprising the ten benefits, up to and including the lasting endurance of the true Dharma.”

The rule should be stated as follows:

One must not sit with one’s legs stretched out toward a stupa; this is a siksa-karaniya*.

The Blessed One thus established the rule for the bhikkhus. Some bhikkhus were uncertain and did not dare sit with their legs stretched out even when far from a stupa. The Buddha said:

“When there is intervening space, it is permitted.”

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

One must not sit with one’s legs stretched toward a stupa, unless there is an intervening partition; this is a rule to be trained in.*

If a bhikkhu intentionally sits with his legs stretched toward a stupa, he commits a duṣkṛta offense requiring confession. Because he acts intentionally, he commits a duṣkṛta offense against proper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhuni, down to a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if one is afflicted by some illness, if there is an intervening partition, or if one is compelled by force.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 85

At one time, the Buddha was in the country of Kosala, traveling toward the Brahmin village of Doṇa. At that time, the group of six bhikkhus placed a Buddha-stupa in a lower room while they themselves stayed in an upper room.

When the bhikkhus learned of this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in learning the precepts, and possessed a sense of shame and moral dread reproached the group of six bhikkhus. They then went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One.

For this reason, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… up to the words: “From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be recited as follows:

One must not place a Buddha-stupa on a lower floor while staying oneself on an upper floor; this is a rule to be trained in.*

If a bhikkhu intentionally places a Buddha-stupa on a lower floor while staying himself on an upper floor, he commits a duṣkṛta offense requiring confession. Because he acts intentionally, he commits a duṣkṛta offense against proper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhuni, down to a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if one is afflicted by some illness. Nor is there an offense if, because of danger to life or danger to the holy life, one brings the Buddha-stupa into a lower room while staying oneself in an upper room.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 86^[87]

One must not teach the Dharma while standing to a person who is seated; this is a rule to be trained in.*

(as above)^[88]

Some were doubtful and did not dare teach the Dharma to a sick person. The Buddha said:

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

One must not teach the Dharma while standing to a person who is seated, except when the person is ill; this is a rule to be trained in.*

If a bhikkhu intentionally teaches the Dharma while standing to a person who is seated, he commits a duṣkṛta offense requiring confession. Because he acts intentionally, he commits a duṣkṛta offense against proper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhuni, down to a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

There is no offense if one is afflicted by some illness, or if a king or a king’s minister compels one to teach.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 87^[89]

One must not teach the Dharma while seated to a person who is lying down, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 88

One must not teach the Dharma while seated to one side to a person seated in the central place, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 89^[90]

One must not teach the Dharma while seated in a low place to a person seated in a high place, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 90^[91]

One must not teach the Dharma while walking behind a person who is walking ahead, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 91^[92]

One must not teach the Dharma while on a lower walking path to a person on a higher walking path, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 92^[93]

One must not teach the Dharma while at the side of the road to a person in the middle of the road, except when the person is ill; this is a rule to be trained in.

(as above)

RULE 93

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, the group of six bhikkhus walked along the road holding hands, sometimes obstructing other men and women. When the householders saw this, they criticized them, saying: “These Sakyan ascetics have no sense of shame or moral dread. Outwardly they proclaim, ‘We know the true Dharma,’ yet they walk along the road holding hands like kings, royal ministers, or wealthy and eminent householders. What true Dharma is there in such conduct?”

When the bhikkhus heard this, those among them who had few desires, were content, practiced the dhutaṅgas, delighted in learning the precepts, and possessed a sense of shame reproached the group of six bhikkhus. They then went to the Blessed One, bowed at his feet, sat to one side, and reported this matter fully to the Blessed One.

For this reason, the Blessed One assembled the Sangha of bhikkhus and rebuked the group of six bhikkhus… up to the words: “From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be recited as follows:

One must not walk along the road holding hands; this is a rule to be trained in.

If a bhikkhu intentionally does so, he commits a duṣkṛta offense requiring confession. Because he acts intentionally, he commits a duṣkṛta offense against proper deportment. If he acts unintentionally, he commits a duṣkṛta offense. This is called an offense.

For a bhikkhuni, down to a novice nun, it is a duṣkṛta offense.

There is no offense if one is afflicted by some illness, or if a bhikkhu with impaired vision needs to be supported while walking.

There is no offense for the first offender before the rule was established, or for one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 94^[94]

At one time, the Buddha was staying in Anāthapiṇḍika’s Park, in the Jeta Grove, in the country of Śrāvastī. At that time, a bhikkhu entered the rains retreat in a great tree. He urinated and defecated downward from the great tree, causing the tree deity to become enraged and to wish to take that bhikkhu’s life.

When the bhikkhus heard of this, they reproached him and then went to report it to the Blessed One. For this reason, the Blessed One assembled the Sangha of bhikkhus and rebuked that bhikkhu:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, and not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you urinate and defecate downward from the tree?”

After rebuking him, the Buddha told the bhikkhus:

“From now on, you must not spend the rains retreat in a tree. You must not urinate or defecate around a tree. If a place has already been provided for this purpose, there is no offense in urinating or defecating there.”

After rebuking him in countless ways, the Buddha told the bhikkhus:

“This foolish man is one who plants many seeds of the outflows and is the first offender against this precept. From now on, for the sake of the bhikkhus, I shall establish a precept comprising the ten benefits,” and up to the words: “so that the true Dharma may long endure.”

The precept should be recited as follows:

One must not climb a tree higher than a person’s head; this is a rule to be trained in.

The Blessed One established the precept for the bhikkhus in this way. At that time, some bhikkhus were traveling from the country of Kosala. Along the road, they encountered terrifying wild beasts. They climbed a tree to the height of a person and thought: “The Blessed One has established a precept that one must not climb a tree higher than a person’s head.” Therefore, they did not dare climb higher and were harmed by the wild beasts. The bhikkhus reported this matter to the Buddha, and the Buddha said:

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

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

One must not climb a tree higher than a person’s head, except when there is due cause; this is a rule to be trained in.*

If a bhikkhu intentionally climbs a tree higher than a person’s head, he commits a duṣkṛta offense requiring confession. Because he acts intentionally, he commits a duṣkṛta offense against proper deportment. If he acts unintentionally, he commits a duṣkṛta offense.

For a bhikkhu or bhikkhuni, down to a novice monk or novice nun, it is a duṣkṛta offense. This is called an offense.

Cases of no offense: if one suffers from some illness, or if there is danger to life or danger to the holy life, or if one climbs a tree higher than a person’s head, there is no offense.

Those who do not offend: one who committed the act for the first time before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 95

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, Badananda placed his alms bowl in a bag, hung it from the end of a staff, and carried it on his shoulder as he walked. When the householders saw him, they thought he was a government official. They stood aside by the road and sought secluded places from which to watch. Only when he came near did they realize that it was Badananda. The householders criticized him, saying: “This Sakyan ascetic has no sense of shame. Why does he place his alms bowl in a bag, hang it from a staff, and carry it on his shoulder as he walks, like a government official, causing us to stand aside at the edge of the road?”

When the bhikkhus heard of this, they reproached him and then went to report the matter to the Blessed One. Because of this incident, the Blessed One assembled the Sangha of bhikkhus and reproached Badananda:

“What you have done is wrong. It is not proper deportment, not the conduct of an ascetic, not pure conduct, not conduct in accordance with the Dharma. You have done what ought not to be done. Why did you place your alms bowl in a bag, hang it from the end of a staff, and carry it on your shoulder as you walked, causing the householders to stand aside at the edge of the road?”

Having reproached him in countless ways, the Buddha told the bhikkhus:

“This foolish man is a place in which many seeds of the outflows are planted, and he is the first offender against this rule. From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One must not place an alms bowl in a bag, hang it from the end of a staff, and carry it on one’s shoulder while walking; thức-xoa-ca-la-ni*.

If a bhikkhu deliberately does so, he commits a duskrta that must be confessed. Because the act was deliberate, he commits the duskrta of improper deportment. If he does it unintentionally, he commits a duskrta.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a duskrta. This is called an offense.

Cases of no offense: if one suffers from some illness, is compelled by force, is bound, or if there is danger to life or danger to the holy life, there is no offense.

Those who do not offend: one who committed the act for the first time before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 96^[95]

At one time, the Buddha was staying in Anathapindika’s Park, in the Jeta Grove, in the country of Sravasti. At that time, a member of the group of six bhikkhus taught the Dharma to a person holding a staff who showed no respect.

When the bhikkhus learned of this, they reproached him as above and then went to report the matter to the Blessed One. The Blessed One likewise reproached him… as above, up to the words: “From now on, for the sake of the bhikkhus, I establish this precept, comprising the ten benefits, up to and including the enduring preservation of the true Dharma.”

The precept should be stated as follows:

One must not teach the Dharma to a person holding a staff; thức-xoa-ca-la-ni*.

Some bhikkhus had doubts and did not dare teach the Dharma to an ill person holding a staff. The Buddha said:

There is no offense when teaching an ill person. From now on, for the sake of the bhikkhus, I establish this precept:

One must not teach the Dharma to a disrespectful person holding a staff, except when that person is ill; thức-xoa-ca-la-ni*.

If a bhikkhu deliberately teaches the Dharma to a person holding a staff, he commits a duskrta that must be confessed. Because the act was deliberate, he commits the duskrta of improper deportment. If he does it unintentionally, he commits a duskrta.

For a bhikkhuni, and likewise for a sramanera or sramaneri, it is a duskrta. This is called an offense.

Cases of no offense: if the person suffers from some illness, or if one teaches at the request of the king or a great minister of the king, there is no offense.

Those who do not offend: one who committed the act for the first time before the rule was established; one who is insane, mentally deranged, tormented by pain, or under duress.

RULE 97^[96]

One must not teach the Dharma to a person holding a sword, except when that person is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 98^[97]

One must not teach the Dharma to a person holding a spear,^[98] except when that person is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 99^[99]

One must not teach the Dharma to a person holding a knife, except when that person is ill; thức-xoa-ca-la-ni*.

(as above)

RULE 100^[100]

One must not teach the Dharma to a person holding a parasol, except when that person is ill; thức-xoa-ca-la-ni*.

(as above)

CHAPTER VIII

THE SEVEN METHODS FOR SETTLING DISPUTES ^[1]

These seven rules for settling offenses are recited once every fortnight and are transcribed from the Pratimoksa Sutra. If a dispute arises, it must immediately be settled.

RULE 1.

When the rule of face-to-face Vinaya proceedings should be used, the rule of face-to-face Vinaya proceedings is to be used.

RULE 2.

When the rule of Vinaya proceedings through mindfulness should be used, the rule of Vinaya proceedings through mindfulness is to be used.

RULE 3.

When the rule of Vinaya proceedings for one no longer insane should be used, the rule of Vinaya proceedings for one no longer insane is to be used.

RULE 4.

When the rule of dealing with an offense according to one’s own admission should be used, the rule of dealing with an offense according to one’s own admission is to be used.

RULE 5.

When the rule of determining the characteristics of an offense should be used, the rule of determining the characteristics of an offense is to be used.

RULE 6.

When the rule of determining an offense by the majority should be used, the rule of determining an offense by the majority is to be used.

RULE 7.

When the rule of covering over as with grass should be used, the rule of covering over as with grass is to be used.^[2]

Notes:

^[56] Pali, Sikkhā 46; Five-Part Vinaya, Rule 69; Mahasanghika Vinaya, Rule 27; Mulasarvastivada Vinaya, Rule 56; Ten-Recitation Vinaya, Rule 71.

^[57] Ten-Recitation Vinaya (T23n1435, p. 138b13): “Only after placing a full mouthful of rice in the mouth does one swallow it.”

^[58] In the Chinese text: thi-xoa-ke-lai-ni 尸叉罽賴尼. All subsequent passages are the same.

^[59] Pali, Sikkā 50 (cf. 51); Five-Part Vinaya, Rule 62; Mahasanghika Vinaya, Rule 37; Mulasarvastivada Vinaya, Rule 51; Ten-Recitation Vinaya, Rule 70.

^[60] Pali, Sikkhā 50: capucapukārakaṃ, chewing with a “chap chap” sound.

^[61] Pali, Sikkhā 51, cf. 50.

^[62] Chinese: đại hấp phạn thực 大噏飯食. Pali, Sikkhā 51: surusurukārakaṃ khīraṃ pivanti, drinking milk with a “su-ru-su-ru” sound.

^[63] Pali, Sikkhā 52; Five-Part Vinaya, Rule 63; Mahasanghika Vinaya, Rule 35; Mulasarvastivada Vinaya, Rule 61; Ten-Recitation Vinaya, Rule 74.

^[64] Ten-Recitation Vinaya: để thủ thực 舐手食, licking the hand while eating. Pali, Sikkhā 52: hatthanillehakaṃ, licking the hand. Cf. Sikkhā 49: jivhānicchārakaṃ, sticking out the tongue. Sikkhā 53: pattanillehakaṃ, licking the bowl.

^[65] Pali, Sikkhā 47; Five-Part Vinaya, Rule 72; Mahasanghika Vinaya, Rule 41; Mulasarvastivada Vinaya, Rule 62; Ten-Recitation Vinaya, Rule 76.

^[66] Chấn thủ 振手. Ten-Recitation Vinaya (T23n1435, p. 138c02): when food adheres to the hand, shaking it off.

^[67] Pali, Sikkhā 55; Five-Part Vinaya, Rule 60; Mahasanghika Vinaya, Rule 46; Mulasarvastivada Vinaya, Rule 66; Ten-Recitation Vinaya, Rule 78.

^[68] Pali, Sikkhā 56; Five-Part Vinaya, Rule 76; Mahasanghika Vinaya, Rule 47; Mulasarvastivada Vinaya, Rule 67; Ten-Recitation Vinaya, Rule 84.

^[69] Pali: bowl-washing water containing grains of rice. Ten-Recitation Vinaya (T23n1435, p. 139a20): it must be poured out in a place designated by the householder.

^[70] Pali, Sikkhā 74; Five-Part Vinaya, Rule 83; Mahasanghika Vinaya, Rule 64; Mulasarvastivada Vinaya, Rule 96; Ten-Recitation Vinaya, Rule 104.

^[71] Pali, Sikkhā 75; Five-Part Vinaya, Rule 82; Mahasanghika Vinaya, Rule 65; Mulasarvastivada Vinaya, Rule 97; Ten-Recitation Vinaya, Rule 105.

^[72] Pali, Sikkhā 73; Five-Part Vinaya, Rule 81; Mahasanghika Vinaya, Rule 66; Mulasarvastivada Vinaya, Rule 95; Ten-Recitation Vinaya, Rule 106.

^[73] Five-Part Vinaya, Rule 93; Mulasarvastivada Vinaya, Rule 97; Ten-Recitation Vinaya, Rules 95, 96, 97.

^[74] Ten-Recitation Vinaya, Rule 91; Mahasanghika Vinaya, Rule 53; Mulasarvastivada Vinaya, Rule 78. Pali, Sikkhā 67.

^[75] Chinese: phú đầu 覆頭. Pali: oguṇṭhitasīso nāma sasīsaṃ pāruto vuccati, covering the head, meaning using the flap of one’s robe to cover the head completely.

^[76] Pali, Sikkhā 66; Mahasanghika Vinaya, Rule 54; Mulasarvastivada Vinaya, Rule 92; Ten-Recitation Vinaya, Rule 92.

^[77] Chinese: lý đầu 裹頭. Pali: veṭhitasīso nāma kesantaṃ na dassapetvā veṭhito hoti, wrapping the head, meaning wrapping it with a cloth so that the hairline cannot be seen.

^[78] Ten-Recitation Vinaya, Rule 94; Mulasarvastivada Vinaya, Rule 81.

^[79] Pali, Sikkhā 62; Five-Part Vinaya, Rule 85; Mahasanghika Vinaya, Rule 51; Mulasarvastivada Vinaya, Rule 88; Ten-Recitation Vinaya, Rule 98.

^[80] Chinese: cách tỷ 革屣. Pali: upāhana, shoes or sandals (usually made of leather).

^[81] Pali, Sikkhā 61; Five-Part Vinaya, RULE 84; Mahāsāṃghika Vinaya, RULE 65; Mūlasarvāstivāda Vinaya, RULE 87; Ten-Recitation Vinaya, RULE 99.

^[82] Chinese: mộc kịch 木屐. Ten-Recitation Vinaya: kịch 屐. Pali: pādukā.

^[83] Pali, Sikkhā 63; Five-Part Vinaya, RULE 96; Mahāsāṃghika Vinaya, RULE 62; Mūlasarvāstivāda Vinaya, RULE 84; Ten-Recitation Vinaya, RULE 85.

^[84] Chinese: kỵ thừa (thặng) 騎乘. Pali: yānaṃ nāma vayhaṃ ratho sakaṭaṃ sandamānikā sivikā pāṭaṅkī, vehicles: a litter, a horse-drawn carriage, a freight wagon, a chariot, a palanquin, and a sedan chair.

^[85] Phú-la; Translation of Sanskrit Terms (T54n2130, p. 987b13): “Phú-la is translated as mãn 滿 (citing Ten-Recitation Vinaya 9, T23n1435, p. 65a15: tanned leather is sewn together to make phú-la shoes).”

^[86] That is, cleaning (picking) the teeth and rinsing the mouth.

^[87] Pali, Sikkhā 70; Five-Part Vinaya, RULE 87; Mahāsāṃghika Vinaya, RULE 48; Mūlasarvāstivāda Vinaya, RULE 73; Ten-Recitation Vinaya, RULE 88.

^[88] For RULES 86–92, see RULES 52–59 above. The arrangement in the Chinese text is confused.

^[89] Pali, Sikkhā 64; Five-Part Vinaya, RULE 89; Mahāsāṃghika Vinaya, RULE 49; Mūlasarvāstivāda Vinaya, RULE 74; Ten-Recitation Vinaya, RULE 90.

^[90] Pali, Sikkhā 69; Five-Part Vinaya, RULE 88; Mahāsāṃghika Vinaya, RULE 50; Mūlasarvāstivāda Vinaya, RULE 75; Ten-Recitation Vinaya, RULE 89.

^[91] Pali, Sikkhā 71; Five-Part Vinaya, RULE 90; Mahāsāṃghika Vinaya, RULE 61; Mūlasarvāstivāda Vinaya, RULE 76; Ten-Recitation Vinaya, RULE 86.

^[92] Ten-Recitation Vinaya, RULE 89.

^[93] Pali, Sikkhā 92; Five-Part Vinaya, RULE 91; Mahāsāṃghika Vinaya, RULE 63; Mūlasarvāstivāda Vinaya, RULE 77; Ten-Recitation Vinaya, RULE 87.

^[94] Five-Part Vinaya, RULE 84; Mūlasarvāstivāda Vinaya, RULE 98; Ten-Recitation Vinaya, RULE 107.

^[95] Pali, Sikkhā 58; Five-Part Vinaya, RULE 97; Mahāsāṃghika Vinaya, RULE 59; Ten-Recitation Vinaya, RULE 100.

^[96] Ten-Recitation Vinaya, RULE 102.

^[97] Pali, Sikkhā 60; Five-Part Vinaya, RULE 99; Mahāsāṃghika Vinaya, RULE 64; Mūlasarvāstivāda Vinaya, RULE 96; Ten-Recitation Vinaya, RULE 103.

^[98] Pali: āvudhapāṇi, bearing a weapon. Ten-Recitation Vinaya: holding a shield, holding a bow and arrows.

^[99] Pali, Sikkhā 59; Five-Part Vinaya, RULE 98; Mahāsāṃghika Vinaya, RULE 57; Ten-Recitation Vinaya, RULE 102.

^[100] Pali, Sikkhā 57; Five-Part Vinaya, RULE 95; Mahāsāṃghika Vinaya, RULE 60; Mūlasarvāstivāda Vinaya, RULE 94; Ten-Recitation Vinaya, RULE 101.

^[1] Five-Part Vinaya 10 (T22n1421, p. 77b06); Ten-Recitation Vinaya 20 (T23n1435, p. 141b12); Mūlasarvāstivāda Vinaya 50 (T23n1442, p. 904b5). Pali: adhikaraṇasamathā, Vin. iv. 207.

^[2] The Chinese text ends fascicle 21 here.