四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

6. Allowable Place

At that time, a bhikkhu suffering from vomiting asked someone in the city of Sravasti to cook gruel for him. That day, because of certain circumstances, the city gate was opened late. Before the gruel could be received, the sick bhikkhu died. The bhikkhus reported this to the Buddha. The Buddha said:

«A monastery may be designated as an allowable place,^[107] by a motion and one proclamation.» It should be designated as follows: The location should be announced, whether it is a room, a warming house, or a walking-meditation place. Within the assembly, one capable of performing the karman should be appointed—whether the senior elder or the next most senior, whether one who can recite the Vinaya or one who cannot—provided that he is able to perform the karman. He should make the motion as follows:

«Venerable Sangha, please listen! If it is the appropriate time for the Sangha, the Sangha consents. The Sangha now designates the location... as an allowable place. This is the motion.

«Venerable Sangha, please listen! The Sangha now designates the location... as an allowable place. Any elder who agrees that the Sangha should designate the location... as an allowable place should remain silent. Whoever does not agree should speak.

«The Sangha has consented to designate the location... as an allowable place. The Sangha consents and therefore remains silent. Thus is this matter recorded.»

There are four kinds of allowable places:^[108]

1. When a donor or steward, while constructing a monastery, has set apart a place and said: «That place shall be used as an allowable place for the Sangha.»

2. When a monastery has been built for the Sangha but has not yet been offered to the Sangha.

3. When half of it is enclosed by a fence, or most of it is unenclosed, or all of it is unenclosed; the same applies to a wall or a moat.

4. When the Sangha designates it through a motion and one proclamation.

The bhikkhus thought: «May a bhikkhu’s room be designated as an allowable place?» They reported this to the Buddha. The Buddha said:

«It may be so designated, except when the bhikkhu is absent.»

The same applies to the rooms of bhikkhunis, siksamanas, samaneras, and samaneris. A shrine or a dwelling of spirits may likewise be designated as an allowable place.

At that time, some bhikkhus did not know which place was an allowable place. They reported this to the Buddha. The Buddha said: «It is the place that has been designated. If there is doubt that an allowable place had previously been established there, it should first be dissolved and then designated anew.»

At that time, a bhikkhu was renovating an old monastery and did not know whether he was permitted to designate an allowable place. The Buddha said:

«It is permitted.»

At that time, a tree grew on land that had not been made allowable, [875a1] while its branches and leaves spread over land that had been made allowable. The bhikkhus wished to place allowable goods upon it but did not know whether it was allowable or not. The Buddha said:

«Since the roots stand in land that has not been made allowable, the entire tree is not allowable.»

In another case, the roots of a tree stood in allowable land while its branches and leaves spread over land that was not allowable. The bhikkhus wished to place allowable goods upon it but did not know whether it was allowable or not. The Buddha said:

«Since the roots stand in allowable land, the entire tree is allowable.»

In another case, the roots stood in land that had not been made allowable, the branches and leaves spread over allowable land, and fruit fell onto the allowable land. The bhikkhus did not know whether it was allowable. The Buddha said:

«If no person touched it and it fell by itself, it is allowable.»

When wind or rain caused it to fall, or monkeys, apes, or birds touched it and caused it to fall, they did not know whether it was allowable or not. The Buddha said:

«If there was no intention to cause it to fall, it is allowable.»

The roots of a tree stood in allowable land, but its fruit fell onto land that was not allowable. A bhikkhu did not know whether it was allowable or not. The Buddha said:

«It is allowable.»

At that time, the bhikkhus planted beans, melons, sugarcane, and vegetables in land that was not allowable, while their branches and leaves spread over allowable land. They did not know whether they were allowable or not. The Buddha said:

«They are not allowable.»

In another case, beans, melons, sugarcane, and vegetables were planted in allowable land, while their branches and leaves spread over land that was not allowable. The bhikkhus did not know whether they were allowable or not. The Buddha said:

«They are allowable.»

At that time, the group of six bhikkhus ate fruit that had not been made allowable.^[109] When the householders saw this, they criticized them, saying: «These Sakyan ascetics know neither shame nor remorse, and they are neither content nor easily satisfied, yet they claim, ‘We know the true Dharma.’ They eat fruit that has not been made allowable—what true Dharma is there in that?» The bhikkhus reported this to the Buddha. The Buddha said:

«Fruit that has not been made allowable must not be eaten. It should be made allowable before being eaten. It should be subjected to one of the five methods of making it allowable before it is eaten:^[110] making it allowable by fire, making it allowable by a knife, making it allowable by making a wound,^[111] making it allowable by a bird’s pecking, or making it allowable because its seeds are incapable of germinating.

Fruit subjected to any of these five methods may be eaten. Here, when fruit has been made allowable by a knife, by making a wound, or by a bird’s pecking, the seeds should be discarded before the fruit is eaten. When it has been made allowable by fire or because its seeds are incapable of germinating, it may be eaten in its entirety.

There are also five further methods of making it allowable: when it has been pared, peeled, decayed, split open, or withered.

At that time, the Sangha received an orchard. The Buddha said:

«It is permitted to accept it.»

They did not know to whom its management should be entrusted. The Buddha said:

«Entrust it to the monastery keepers, a samanera, or an upasaka.»

Those who managed it wished to receive a share. The Buddha said:

«The value should be converted into food and given to them as payment.»

At that time, a bhikkhu ate fruit without thoroughly chewing it, and seeds passed in his excrement and grew into trees. The bhikkhus became apprehensive, saying: «We have committed an offense by eating seeds capable of germinating.» They reported this to the Buddha. The Buddha said:

«There is no offense, because they were allowable.»

At that time, the bhikkhus planted vegetables and scattered the seeds themselves. Later, doubt arose in them, and they said, «We planted them ourselves,» so they did not dare to eat them. They reported this to the Buddha. The Buddha said:

«Since the seeds have undergone transformation, you are permitted to eat them.»

A bhikkhu transplanted vegetables elsewhere. Doubt arose in him, and he said, «I planted them myself,» so he did not dare to eat them. He reported this to the Buddha. The Buddha said:

«Since they have grown anew, you are permitted to eat them.»

The same applies if one personally plants beans, melons, sugarcane, grapes, pears, haritaki, bibhitaka, amalaka, pepper, ginger, or wild betel leaves, or transplants them elsewhere: they may still be eaten.

A young samanera was carrying allowable food across a river but could not lift it by himself. The Buddha permitted a senior bhikkhu to help the samanera cross.

At that time, a young samanera carrying allowable food could not climb up the riverbank. The Buddha permitted a senior bhikkhu to help him climb up. A young samanera was unable to raise allowable food and hang it on a wall, or hang it upon a dragon-tooth peg or a post, and he was likewise unable to take it down. This was reported to the Buddha. The Buddha said:

«It may be placed upon a bed. Alternatively, a chair or platform may be used to stand upon in order to hang it up or take it down.»

At that time, the bhikkhus had uncovered jars containing curds and jars containing oil. They reported this to the Buddha. The Buddha instructed them to have an attendant close them. If no attendant was present, they could take a lid in their own hands and place it on top, but they must not touch the contents with their hands.

At that time, the group of six bhikkhus ate vegetables that had not been made allowable.^[112] When the householders saw this, they criticized them among themselves, saying: «These Sakyan ascetics know neither shame nor remorse, and they are neither content nor easily satisfied. They destroy the lives of living beings, yet claim that they know the true Dharma.» The bhikkhus reported this to the Buddha. The Buddha said:

«Vegetables that have not been made allowable must not be eaten. They must be made allowable.»

The bhikkhu then made them allowable himself. The Buddha said:

«You must not make them allowable yourself. You must have an attendant make them allowable.»

A bhikkhu held food in his own hand and then had someone make it allowable.^[113] The Buddha said:

«You must not hold food in your own hand and then have another person make it allowable. You must place it on the ground and then have someone make it allowable.»

After it had been made allowable, that bhikkhu ate it without formally receiving it.^[114] The Buddha said:

“One must not eat food that has been made allowable without first receiving it. After it has been made allowable, one should wash one’s hands, receive it, and only then eat.”

That monk washed vegetables together with their roots and then had them made allowable. The Buddha said:

“One must not wash them and then have them made allowable again. Here, washing itself makes them allowable.”

At that time, a bhikkhu who had previously harbored resentment against another touched that monk’s allowable food, thinking, “I will cause that bhikkhu to obtain food that is not allowable.” The other bhikkhu did not know whether it was allowable or not and reported the matter to the Buddha. The Buddha said:

“If it has been touched, it is not allowable. If it has not been touched, it is allowable. The one who touches it commits a dukkaṭa.”

At that time, a bhikkhu who harbored resentment against another bhikkhu went to that bhikkhu’s young novice and touched the allowable food, thinking, “I will cause that young novice’s preceptor and ācārya to receive food that is not allowable.” The bhikkhu did not know whether it was allowable or not and reported the matter to the Buddha. The Buddha said:

“If it has been touched, it is not allowable. If it has not been touched, it is allowable. The one who touches it commits a dukkaṭa.”

At that time, an attendant thought, “I will serve the bhikkhu a great deal of food so that he cannot finish it, and then I will eat what remains.” The bhikkhu should speak up to stop him, saying, “Do not serve any more.” If that person does not stop, the bhikkhu should leave briefly. The bhikkhu did not know whether the food was allowable or not and reported the matter to the Buddha. The Buddha said:

“It is allowable.”

At that time, some lay devotees brought food and eating utensils to the monastery and entrusted them for safekeeping. Later, the lay devotees came and either ate the food themselves, took it home, or gave it to the bhikkhus to eat. The bhikkhus were apprehensive and did not dare eat it, thinking, “Previously, we ourselves carried these things and stored them.” The bhikkhus reported the matter to the Buddha. The Buddha said:

“These articles belong to the donors. I permit you, when they are given by the donors, to wash your hands, receive them, and eat.”

At that time, a sick bhikkhu needed rice gruel. The Buddha permitted it to be cooked. If there was no one else, the bhikkhus could cook it themselves or take turns cooking it. They did not know how it should be cooked. The Buddha said:

“Have an attendant wash the pot clean, pour in water, add rice, and cook it until it boils. The bhikkhu should wash his hands and receive it. After that, he may cook it himself until it is done.”

The cook did not know at what point it was considered done. The Buddha said:

“One should scoop some up with a spoon to examine it. If it flows down along the spoon, it is done.”

When the gruel was cooked, it should be ladled into another vessel. That monk poured the gruel while also holding the vessel and found this difficult. The Buddha said:

“One should not pour the gruel while also holding the vessel. Another person should hold the vessel.”

If one’s hands are burned by the heat, one should use a cloth as a holder to protect them. Grass or insects fell into the gruel, and the monk burned his hand when taking them out. The Buddha said:

“One should scoop them out with a spoon.”

That monk wished to distribute the gruel. The Buddha permitted it to be distributed. The monk did not know what implement to use for distributing it. The Buddha said:

“Use a shallow bowl, a small bowl, a cup, or a spoon as a measuring vessel. If the bowl does not stand level, a bowl stand should be made. If dust and dirt might fall into it, a lid should be made to cover it.”

That monk stored the vessel without washing it clean. The other bhikkhus saw it and were disgusted. The Buddha said:

“It should be washed clean before being stored.”

When washing it, they did not use ashes or bean powder, so it did not become clean. The Buddha said:

“Ashes or bean powder should be used for washing it.”

After washing it, they stored it without allowing it to dry, and insects arose in it. The Buddha said:

“One must not store it without allowing it to dry. It should be warmed until dry and only then stored.”

That vessel had holes in it, and food became lodged inside them. Repeatedly prying it out and washing the vessel caused it to break. The Buddha said:

“Wash whatever places can be washed. There is no offense regarding the rest.”

Some bhikkhus thought: Within the boundary, is it permitted to sleep in the same place as gruel;^[115] within the boundary, is it permitted to cook it,^[116] and is it permitted to cook it oneself? The Buddha said:

“It is not permitted to sleep in the same place as food within the boundary or to cook it within the boundary. Within the boundary, it is permitted to cook it oneself.”

The bhikkhus thought: Regarding reheated gruel, within the boundary is it permitted to sleep in the same place as it; within the boundary, is it permitted to cook it, and is it permitted to cook it oneself? The Buddha said:

“It is not permitted to cook it or sleep in the same place as it within the boundary, but it is permitted to cook it oneself.”

The bhikkhus thought: Regarding [876a1] medicine that may be used for life, within the boundary is it permitted to sleep in the same place as it; within the boundary, is it permitted to cook it, and is it permitted to cook it oneself? The Buddha said:

“I permit medicine that may be used for life to be kept in the same place where one sleeps within the boundary; it may be cooked within the boundary, and one may cook it oneself.”

At that time, a bhikkhu wished to receive cream but mistakenly received oil. He was uncertain whether this constituted valid receiving. The Buddha said:

“It does not constitute valid receiving.”

A bhikkhu wished to receive oil but mistakenly received cream. He was uncertain whether this constituted valid receiving. The Buddha said:

“It does not constitute valid receiving.”

If one wishes to receive one thing but mistakenly receives another and is uncertain whether this constitutes valid receiving, the Buddha said:

“It does not constitute valid receiving.”

A bhikkhu forgot to receive some food and carried it along the road. Only after crossing a river did he remember, and he thought, “What should I do?” He then reported the matter to the Buddha. The Buddha said:

“If one forgets to receive food and carries it along the road in this manner, then, upon encountering an attendant, one should place the food on the ground, wash one’s hands clean, receive it,^[117] and eat.”

The Blessed One was staying in the country of Vārāṇasī. At that time, there was a famine; rice and grain were scarce, the people were hungry and thirsty, and almsfood was difficult to obtain. The bhikkhus left food in an open place without covering or storing it, and cowherds, goatherds, or thieves took it away. The bhikkhus thought, “This country is experiencing famine. Does the Blessed One permit us to sleep in the same place as food within the boundary?” They reported the matter to the Buddha. The Buddha said:

“When rice and grain are costly, I permit you to sleep in the same place as food within the boundary.”

At that time, the bhikkhus cooked food in an open place without covering or storing it, so cattle herders, goatherds, or thieves saw it and took it away. The bhikkhus thought, “When rice and grain are costly, should we ask the Buddha for permission to cook food within the boundary?” They reported the matter to the Buddha. The Buddha said:

“When rice and grain are costly, I permit food to be cooked within the boundary.”

At that time, the bhikkhus told attendants to cook their food. The attendants took part of the food or ate it all. The bhikkhus thought, “When rice and grain are costly, may we cook food ourselves?” They reported the matter to the Buddha. The Buddha said:

“When rice and grain are costly, I permit you to cook food yourselves.”

At that time, while traveling along the road, the bhikkhus saw fruit lying on the ground. When a bhikkhu went to find an attendant to pick it up, another person saw it and took it away. They reported the matter to the Buddha. The Buddha said:

“I permit you to cover the fruit with grass or leaves.”

Yet other people still took it away. They reported the matter to the Buddha. The Buddha said:

“I permit you to pick it up. If you encounter an attendant, place it on the ground, wash your hands, receive it, and eat.”

The bhikkhus thought, “When rice and grain are costly, should the Blessed One permit us to take food ourselves?” The Buddha said:

“When rice and grain are costly, you are permitted to take food yourselves and eat it.”^[118]

At that time, the bhikkhus rose early in the morning, received food, and stored it. They then entered the village and were invited to eat. Upon returning, they went to another bhikkhu to perform the procedure for leftover food. That bhikkhu ate part of it or ate it all. The bhikkhus thought, “When rice and grain are costly, may the Blessed One permit us, after receiving food early in the morning, to eat it again without performing the procedure for leftover food?” They reported the matter to the Buddha. The Buddha said:

“When rice and grain are costly, I permit you to eat it again without performing the procedure for leftover food.”

At that time, a well-known elder entered a village to beg for alms. After obtaining food, he took it to a place and ate it. He then brought the remaining food back to the Sangharama and went to another bhikkhu to have the formal act of making it leftover food performed so that he might eat it again. That bhikkhu either ate part of it or ate it all. The bhikkhus thought: “When grain is costly, may the Blessed One permit us to bring food back from the place where we have eaten and eat it again without performing the formal act of making it leftover food.” They reported this to the Buddha. The Buddha said:

“When grain is costly, food brought back from the place where one has eaten may be eaten again without performing the formal act of making it leftover food.”

At that time, after the bhikkhus had eaten, they received walnuts, thị fruits,^[119] bà-đà fruits, am-bà-la fruits, and a-bà-lợi fruits, and went to other bhikkhus to have the formal act of making them leftover food performed. Those bhikkhus either ate part of them or ate them all. The bhikkhus thought: “When grain is costly, may the Blessed One permit us, upon receiving fruits such as these, to eat them again without performing the formal act of making them leftover food.” They reported this to the Buddha. The Buddha said:

“When grain is costly, upon receiving fruits such as these, one may eat them without performing the formal act of making them leftover food.”

At that time, after the bhikkhus had finished eating, they received beverages containing edible lotus shoots, lotus roots, ca-bà-đà, water chestnuts, and lotus seeds, and went to other bhikkhus to have the formal act of making them leftover food performed. Those bhikkhus either ate part of them or ate them all. The bhikkhus thought: “When grain is costly, may the Blessed One permit us, after we have eaten, to receive beverages containing foods such as these and consume them without performing the formal act of making them leftover food.” They reported this to the Buddha. The Buddha said:

“When grain is costly, after one has eaten, beverages that one receives containing foods such as these may still be consumed without performing the formal act of making them leftover food.”

Thereafter, grain became inexpensive again. Although the Blessed One knew this, he deliberately asked Ananda:

“When grain was costly, out of compassion for the bhikkhus I permitted eight allowances: sleeping with food within the boundary; cooking within the boundary; cooking for oneself; taking food oneself; after receiving food early in the morning, bringing food from the place where one had eaten to another place and eating it; eating walnuts and other fruits; consuming beverages containing edible food; and, after eating, consuming food without performing the formal act of making it leftover food. Do the bhikkhus now continue to follow these allowances?”

The Venerable One replied:

“They continue to follow them.”

The Buddha said:

“They must not continue to follow them. Anyone who eats in this manner shall be dealt with according to the Dharma.”

At that time, the Sangha’s kitchen had fallen into disrepair. The bhikkhus propped it up with wooden posts. The feet of the posts stood upon impure ground. The bhikkhus were uncertain whether it was pure or not. The Buddha said:

“It is pure.”

When things were moved at night, food fell upon impure ground. The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha said:

“It is pure.”

At that time, a dog carried a piece of meat from pure ground to impure ground. The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha said:

“It is pure. The same applies when wild beasts or birds carry food away.”

At that time, a bhikkhu who bore resentment toward another bhikkhu moved that bhikkhu’s food to an impure place, thinking: “I shall cause it to become impure for him.” The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha said:

“Whatever was touched is impure.^[120] That bhikkhu commits a dukkaṭa offense. Whatever was not touched is pure.”

At that time, a bhikkhu who bore resentment toward another bhikkhu thought: “I shall touch his pure ground with my hand and cause it to become impure.” The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha said:

“When touched, it becomes impure. That person commits a dukkaṭa offense. If it is not touched, it remains pure.”

At that time, a visiting bhikkhu arrived and sought pure ground on which to place food. Before he reached the pure ground, however, the first light of dawn appeared. He did not know whether the food was pure or impure and reported this to the Buddha. The Buddha said:

“It is pure. The same applies to one who intends to travel far.”

At that time, the group of six bhikkhus stored measuring vessels of one sheng, one dou, and one hu, as well as scales. The bhikkhus reported this to the Buddha. The Buddha said:

“They must not be stored.”

At that time, the bhikkhus received sesame, rice, large beans, small beans, barley, and wheat and wished to weigh and measure them themselves. They reported this to the Buddha. The Buddha said:

“I permit you to weigh and measure them. You may measure them with a shallow bowl, a bowl, or a cup. That is, use vessels of these various sizes as standards for measuring.”

At that time, the bhikkhus received curds, oil, honey, and dark molasses and wished to weigh and measure them. They reported this to the Buddha. The Buddha said:

“I permit it. Make notches upon a wooden rod to serve as the beam of a scale, establishing standards up to four or five liang.”

They designated the best room as a pure place, causing it to be stained and soiled by milk, oil, and grease or blackened by smoke. The Buddha said:

“You must not designate the best room as a pure place. You should designate the poorest room as the pure place.”

The bhikkhus received fruit. The Buddha permitted it to be divided equally. If there was not enough, they were to remember the sequence so that the next time fruit was received, distribution could continue from where it had stopped. If much was received, four or five fruits were to be given to each person. It could also be distributed with a ladle, a shallow bowl, or a smaller bowl, or according to the amount each person was able to eat. If some remained, it was to be distributed a second time. At that time, a bhikkhu gave some to laypeople and non-Buddhist ascetics. The Buddha said:

“It must not be given to non-Buddhist ascetics or laypeople.”

That bhikkhu then became apprehensive and did not dare give any to his parents, sick persons, children, pregnant women, persons confined in prison, or laypeople who came to the Sangharama. The Buddha said:

“It should be given to such persons. If any remains, it should be pressed to extract juice for drinking.”

At that time, an implement for pressing was needed, and the Buddha permitted one to be acquired. If the juice had not fermented and did not cause the drinker to become intoxicated, it could be consumed. If it caused intoxication, it was not to be consumed. Anyone who drank it was to be dealt with according to the Dharma.

The Blessed One was staying at Vaisali. At that time, the Sangha received many offerings of food and drink. The bhikkhus’ bodies became afflicted with a dampness-related illness.^[121] [877a1] They reported this to the Buddha. The Buddha permitted the preparation of emetic and purgative medicines. As broth was needed, he permitted broth. As the meat of wild birds was needed, he permitted it.

At that time, a bhikkhu suffered from a headache. The physician instructed him to instill liquid into his nostrils. The Buddha permitted him to do so.

He did not know what liquid to instill. The Buddha said: “Use cream, oil, or fat for instillation.” He did not know how to administer it. The Buddha said: “I permit you to dip goat’s wool, kapok fiber, or a bird’s feather into the oil and then instill it into the nostrils.” When the oil was instilled, it flowed all around.

The Buddha instructed them to make a tube for instillation. The bhikkhu made the tube from a precious material. The Buddha said: “You must not make it from a precious material.

It should be made from bone, ivory, horn, iron, copper, pewter, lead, zinc, bamboo, reed, or wood.” The bhikkhu put it away without washing it clean. The Buddha said: “You must not put it away without washing it.” He washed it but put it away before it was dry, and insects subsequently arose in it. The Buddha said: “After washing it clean, you must not put it away before it is dry.

It should be warmed until dry and only then put away.”

At that time, a bhikkhu suffered from a headache. The physician instructed him to instill medicine into his nostrils, but the medicine would not enter. The Buddha permitted him to rub his head with his hand, massage his big toes, or apply thick curds to his nostrils.

At that time, a bhikkhu was afflicted with gout, and the physician instructed him to undergo steam treatment. The Buddha permitted the use of steam for treatment. At that time, a copper tube was needed for the steam treatment.

The Buddha permitted a tube to be made. That bhikkhu made it from precious material. The Buddha said: “It is not permitted to make it from precious material.

It should be made from bone, ivory, horn, iron, copper, pewter, lead, zinc, or wood. If there is concern that fire may burn it or steam may escape, it is permitted to line it with iron.” Or there was concern that the copper tube might fall. The Buddha permitted a bag to be made to hold it.

It could not be held securely by hand; the Buddha permitted a cord to be made so that it could be tied and carried over the shoulder. That bhikkhu needed medicinal pills. The Buddha permitted them to be prepared.

If they could not be held securely in the hand, they should be placed in the bag for the copper steaming tube.

At that time, a bhikkhu had an abscess, and the physician instructed him to prepare medicine to apply to it. The Buddha said that this was permitted. The abscess had become filled with pus, so a knife was to be used to open it before applying the medicine.

From then on, the Buddha permitted the use of a knife to open abscesses. If the abscess became foul and putrid, it should be washed clean with water in which roots, branches, stems, leaves, flowers, or fruits had been boiled, or it could be washed with urine. At that time, rubbing and washing it by hand caused pain, so a feather was to be used for washing.

If the medicinal liquid flowed away, something should be placed around it as a barrier. If there was concern that it might dry out, oil was to be applied over it and something used to cover it. If the abscess became putrid, fragrant substances were to be applied.

At that time, a bhikkhu suffered from malarial fever. The Buddha permitted him to cover himself with a thick robe. If he still felt cold, a woolen bedding should be laid over him. If the chill still did not cease, one bhikkhu was permitted to lie down together with him. Some were scrupulous and, out of concern, did not dare lie down with the sick bhikkhu. The Buddha said:

“It is permitted to lie down together with a sick bhikkhu.”

At that time, a sick layperson came to the Sangharama, and the bhikkhus had to care for him. The bhikkhus reported this to the Buddha. The Buddha said:

“It is permitted. By skillful means, guide him to praise the Buddha, Dharma, and Sangha. Whatever assistance he needs, provide it to him.”

When that sick person died, the bhikkhus, being apprehensive, did not dare bury him, because the Blessed One had said that laypeople were not to be buried by them. The bhikkhus reported this to the Buddha. The Buddha said:

“He should be buried for the sake of keeping the Sangharama pure.”

At that time, the group of six bhikkhus shaved the hair from the three places. The bhikkhus reported this to the Buddha. The Buddha said:

“The hair from the three places must not be shaved.”

At that time, the group of six bhikkhus examined one another’s anal hair to see whose was long and whose was short, and what medicine had been applied. The bhikkhus reported this to the Buddha. The Buddha said:

“You must not examine one another’s anal hair, ask whose is long or short, or ask what medicine has been applied.”

At that time, the group of six bhikkhus dripped ghee into the passage of defecation. The Buddha said:

“It must not be dripped in.”

They had someone else drip it in. The Buddha said: “You must not have someone else drip it in.”

At that time, after completing the rains retreat in the northern region, a bhikkhu, emaciated in body and haggard in appearance, came to the Buddha at Jeta Grove Monastery. He bowed with his head at the Buddha’s feet and then withdrew to sit at one side. The Blessed One comforted the visiting bhikkhu, saying:

“Was your dwelling place peaceful? Were you harmonious? Did you endure hardship in obtaining almsfood?” The visiting bhikkhu replied:

“Our dwelling place was peaceful, and we were harmonious and free from disputes. There was no gruel in that country, so we received none, and consequently our physical strength declined.”

The Buddha asked:

“What foods are customarily eaten in that country?”

The bhikkhus replied:

“In that country, cakes are customarily eaten.”

The Buddha said:

“It is permitted to eat cakes.”

At that time, a horse trader traveling from Varanasi to Sravasti wished to give the Sangha cakes, bean flour,^[122] provisions for journeys, jars for holding flour,^[123] measures for flour, salt and jars for holding salt, vinegar and vessels for vinegar, wooden tubs,^[124] spoons, ladles, ma cao, bowls, cushions, foods made from roots, stems, leaves, flowers, and fruits, as well as oil, sesame, dark sugar, and ground food. The Buddha said:

“All the foods mentioned above may be accepted.”

The bhikkhus ate in this manner but did not know whether this gruel counted as food or not food,^[125] whether it counted as having accepted an invitation or not having accepted an invitation, and whether it counted as a full meal or not a full meal. The Buddha said:

“If a blade of grass is drawn across it and leaves no trace, it is not food, does not count as accepting an invitation, and is not a full meal.”

At that time, the bhikkhus thought: “Does drinking the water in which rice has been cooked count as food or not food, as accepting an invitation or not accepting an invitation, and as a full meal or not?” The Buddha said:

“If it is drunk without any broken grains of rice mixed in, it is not food, does not count as accepting an invitation, and is not a full meal.”

At that time, the bhikkhus thought: “We do not know whether cakes count as food or not food, as accepting an invitation or not accepting an invitation, and as a full meal or not.” The Buddha said:

“They are not food, and so forth through not being a full meal.”

At that time, the group of six bhikkhus mixed food with salt that had been kept overnight.^[126] The Buddha said:

“Salt kept overnight must not be mixed with food and eaten.”

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

“When may medicine permitted for the duration of one’s life be taken?”

The Buddha told the venerable one:

“It must not be used indiscriminately. Only when a bhikkhu has an illness as the requisite cause may he take medicine permitted for the duration of his life.

CHAPTER VIII.

THE KATHINA ROBE.

1. The Five Benefits

[877c6] At that time, the Blessed One was staying in the country of Sravasti. There were then a number of bhikkhus who, after completing the rains retreat in the country of Kosala,^[1] held the invitation ceremony on the fifteenth day and set out on the sixteenth to visit the Blessed One. On the way, they encountered rain. Their robes were all soaked, and they suffered hardship because their sanghatis were so heavy. They came to the Blessed One in Sravasti, bowed with their heads at his feet, and then sat to one side. At that time, the Blessed One comforted the bhikkhus, saying:

“Were you harmonious and peaceful in your dwelling place? Did you suffer hardship in obtaining almsfood? Were you wearied by the journey?”

The bhikkhus replied:

“We dwelt together in harmony and peace. We did not suffer hardship in obtaining almsfood.

“Venerable Sir, there were a number of bhikkhus who, after completing the rains retreat in the country of Kosala, held the invitation ceremony on the fifteenth day and set out on the sixteenth to visit the Blessed One. On the way, they encountered rain. Their robes were all soaked, and they suffered hardship because their sanghatis were so heavy.”

There was also a large number of bhikkhus who wore rag-robes and were dwelling in a cold, snowy region. After completing the rains retreat at that dwelling place, they held the invitation ceremony on the fifteenth day. On the sixteenth, carrying both their old and new robes, they set out to visit the Blessed One. On the way, they encountered rain, and their thoroughly soaked robes became heavy, causing them great hardship. Upon reaching Jeta Grove Monastery, they went to the Buddha, bowed with their heads at the Blessed One’s feet, and then withdrew to sit at one side. The Buddha comforted the bhikkhus:

“Were you harmonious and peaceful in your dwelling place? Did you suffer hardship in obtaining almsfood?”

They replied:

“We lived together in harmony and peace. We did not suffer hardship in obtaining almsfood.

“Venerable Sir, there was a large number of bhikkhus who wore rag-robes and were dwelling in a cold, snowy region. After completing the rains retreat at that dwelling place, they held the invitation ceremony on the fifteenth day. On the sixteenth, carrying both their old and new robes, they set out to visit the Blessed One. On the way, they encountered rain, and their thoroughly soaked robes became heavy, causing them great hardship.”

At that time, on account of this matter, the Blessed One assembled the Sangha of bhikkhus and told them:

“After completing the rains retreat, four matters must be carried out: holding the invitation ceremony, dissolving the boundary, establishing the boundary, and receiving the robe of merit.^[2] These four matters must be carried out after the rains retreat.

There are five conditions for accepting the kathina robe: one may keep an extra robe,^[3] sleep apart [878a1] from one’s robe,^[4] eat in a separate group,^[5] eat successively,^[6] and enter a village before or after the meal without informing another bhikkhu.^[7] Because of these five conditions, the kathina robe should be accepted.

“After accepting the kathina robe, one obtains five benefits: one may keep an extra robe, sleep apart from one’s robe, eat in a separate group, eat successively, and enter a village before or after the meal without informing another bhikkhu. After accepting the kathina robe, one obtains these five benefits.”

2. A Robe in Accordance with the Dharma

The Sangha should accept the kathina robe as follows:

It may be a newly received robe, a robe offered by a donor, a rag robe, a new robe, or an old robe. If it is new, it should be patched^[8] and then made allowable; or if it has already been washed,^[9] after washing it should be quilted and then made allowable.

The robe must not have been obtained through wrong livelihood, through physiognomy or fortune-telling, or through suggestive solicitation; it must not have been kept overnight, and it must not be^[10] a robe requiring forfeiture that was subsequently made allowable. It must be a robe received that very day. Robes meeting the foregoing conditions are robes in accordance with the Dharma.

The five-strip robe should have ten panels and a border on all four sides. Such a robe may be accepted by the Sangha as the kathina robe. A robe larger than this may also be accepted. One should personally wash and dye it, stretch it out, cut and sew it into ten pieces, and then join them together to form the robe.

It should be accepted in the presence of the Sangha. In this way, the Sangha completes its acceptance of the kathina robe.

What is meant by the Sangha’s invalid acceptance of the kathina robe?

Merely washing it does not constitute acceptance of the kathina robe. Merely stretching it out and sewing it does not constitute acceptance. Neither does merely adding a border, merely cutting it into panels, merely edging its borders, merely attaching a button, merely forming the sections, or merely attaching a loop constitute completion of the kathina robe.

If the robe was obtained through wrong livelihood, through deceit and flattery, through physiognomy or fortune-telling, through suggestive solicitation, or if it was kept overnight; if it is a robe requiring forfeiture that has not been made allowable; or if it was not received that very day—then in all these cases it is not a robe that may be accepted in accordance with the Dharma. If the robe has no border on all four sides; if it is not accepted before the Sangha; if there is an impediment; if there is no sanghati; or even if the Sangha accepts the kathina robe in accordance with the Dharma but that bhikkhu, while outside the boundary, accepts the robe by himself—then the acceptance of the kathina robe is likewise invalid.

What is meant by a valid acceptance of the kathina robe?

It may be a newly obtained robe, a robe offered by a donor, a rag robe, a new robe, or an old robe. If it is new, it must be patched and then made allowable. If the old robe has already been washed, after washing it should be taken and made allowable.

It must not have been obtained through wrong livelihood, deceit and flattery, or physiognomy and fortune-telling; it must not have been kept overnight; it must not be a robe requiring forfeiture that was subsequently made allowable; and it must have been received that very day. A five-strip robe with ten panels and a border on all four sides, or a robe exceeding those dimensions, may be accepted as the kathina robe. One should personally wash and dye it, stretch it out with one’s own hands, cut and sew it into ten pieces, and then join them together to form the robe.

It must be accepted in the midst of the Sangha. In this way, the Sangha completes its acceptance of the kathina robe. If the kathina robe is accepted in accordance with the Dharma in this manner, and it is accepted within the boundary, this is called a valid acceptance of the kathina robe.

At that time, the group of six bhikkhus used a large dyed robe as the kathina robe and accepted it before the Sangha. The bhikkhus reported this to the Buddha. The Buddha said:

“A large dyed robe must not be used as the kathina robe.”

They then made one from brocade. The Buddha said:

“It must not be made from brocade.”

They then used white cloth. The Buddha said:

“White cloth must not be used to make it. From now on, I permit the use of the kasaya color.”

3. Accepting the Robe

At that time, at a certain residence, the Sangha present received an exceedingly valuable kathina robe. The bhikkhus did not know what should be done. The bhikkhus reported this to the Buddha. The Buddha said:

I permit the formal procedure to be performed with the following motion:

“Venerable Sangha, please listen! Today the Sangha will accept the kathina robe. If it is the appropriate time for the Sangha, let the Sangha approve the harmonious acceptance of the kathina robe. This is the motion.”

After making the motion in this way, one bhikkhu should be appointed to ask:

“Who is able to undertake and maintain this kathina robe?”

One should reply:

“I am able to undertake and maintain it.”

From among the assembly, one who is capable of performing the karman should be appointed to make the motion:

“Venerable Sangha, please listen! If it is the appropriate time for the Sangha, let the Sangha approve the appointment of the bhikkhu named... to undertake and maintain the kathina robe on behalf of the Sangha. This is the motion.

“Venerable Sangha, please listen! The Sangha appoints the bhikkhu named... to undertake and maintain the kathina robe on behalf of the Sangha. Those elders who agree that the Sangha appoint the bhikkhu named... to undertake and maintain the kathina robe on behalf of the Sangha should remain silent. Whoever does not agree should speak.

“The Sangha has appointed the bhikkhu named... to undertake and maintain the kathina robe on behalf of the Sangha. The Sangha approves and therefore remains silent. Thus this matter is recorded.”

By a karman, the Sangha should entrust the robe to the bhikkhu who will undertake and maintain it. The text of the karman is as follows:

“Venerable Sangha, please listen! The Sangha at this residence has received robe material that may be distributed and should be distributed among the Sangha present. If it is the appropriate time for the Sangha, let the Sangha entrust this robe to the bhikkhu named... This bhikkhu shall undertake and maintain this kathina robe on behalf of the Sangha at this residence. This is the motion.

“Venerable Sangha, please listen! The Sangha at this residence has received robe material that may be distributed and should be distributed among the Sangha present. The Sangha now entrusts this robe to the bhikkhu named... This bhikkhu shall undertake and maintain this kathina robe on behalf of the Sangha at this residence. Those elders who agree that the Sangha entrust this robe to the bhikkhu named... to accept as the kathina robe should remain silent. Whoever does not agree should speak.

“The Sangha has agreed to entrust the robe to this bhikkhu named... The Sangha has agreed and therefore remains silent. Thus this matter is recorded.”

That bhikkhu should rise, take the robe, and bring it to each bhikkhu in turn. As the bhikkhus extend their hands, whether high or low, to touch the robe, he should clearly state the distinguishing characteristics of the robe and then say:

“This robe shall be accepted by the Sangha as the kathina robe. This robe is now accepted by the Sangha as the kathina robe. This robe has been accepted by the Sangha as the kathina robe.”

He should say the same a second and a third time. The other bhikkhus should say:

“The recipient of this robe has accepted it well. I have a share in the merit herein.”

That bhikkhu should reply:

“Yes.”

At that time, Venerable Upali rose from his seat, bared his right shoulder, removed his sandals, knelt with his right knee on the ground, and addressed the Blessed One:

“Are these three statements^[11] for accepting the kathina robe in relation to the past, the future, or the present?”

The Buddha said to Venerable Upali:

“If stated in full, nine statements^[12] should be spoken in this way. The three statements are not spoken to accept the kathina robe in relation to the past. Nor are the three statements spoken to accept the kathina robe in relation to the future; rather, they are spoken to accept the kathina robe in relation to the present. Why is this? Upali, the past has already passed, and the future has not yet arrived. Therefore, only the three statements are spoken for accepting the kathina robe in the present.”

If an unsewn robe is received, the Sangha should perform a karman appointing a bhikkhu to sew it. Once it has been sewn into a robe, it should immediately be accepted in accordance with the Dharma.

The group of six bhikkhus accepted the kathina robe at all times—in spring, summer, and winter. The bhikkhus reported this to the Buddha. The Buddha said:

“The kathina robe must not be accepted at all times throughout spring, summer, and winter. From now on, after the invitation ceremony, I permit a period of one month when the kathina robe is not accepted, and five months when the kathina robe is accepted.” ^[13]

4. Relinquishing the Robe

The group of six bhikkhus refused to relinquish the kathina robe, thinking, “We shall enjoy the five relaxations for a longer time.” The bhikkhus reported this to the Buddha. The Buddha said:

“You must not think, ‘We shall enjoy the five relaxations for a longer time,’ and therefore fail to relinquish the kathina robe. From now on, I permit that, at the end of the four winter months, the Sangha must relinquish the kathina robe.”

The kathina robe should be relinquished as follows:

Assemble the Sangha in harmony. Those who have not received the higher ordination have departed; those who are absent have conveyed their consent. For what purpose has the Sangha now assembled? The answer is: To relinquish the kathina robe.

The motion is to be made:

“Venerable Sangha, please listen! Today the Sangha relinquishes the kathina robe. If the time is appropriate for the Sangha, may the Sangha approve that the Sangha now, in harmony, relinquish the kathina robe. This is the motion.”

The motion should be made in this way to relinquish the kathina robe. If it is not relinquished and the prescribed period of the kathina robe is allowed to pass, a dushkrta offense is committed.

There are eight causes and conditions for relinquishing the kathina robe:^[14] departure, completion of the robe, noncompletion of the robe, loss of the robe, loss of expectation, hearing of the relinquishment, relinquishment outside the boundary, and communal relinquishment.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary [879a1] with the intention of departing permanently and not returning, upon departing he immediately loses the kathina robe privileges.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary to make a robe, then, when he finishes making the robe, he immediately loses the kathina robe privileges.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary with the thought: “I will neither make the robe nor return to the dwelling place,” noncompletion^[15] constitutes relinquishment of the kathina robe.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary and completes making the robe, then, when that bhikkhu loses the robe, he also loses the kathina robe privileges.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary in the expectation of obtaining a robe, and that bhikkhu goes beyond the boundary to the place where he expects to obtain the robe, but, upon reaching that place, does not obtain it, his expectation is lost and there is no other place upon which to fix his expectation. When that expectation is lost, he also loses the kathina robe privileges.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary to make a robe, and, after making the robe, hears that the Sangha has relinquished the kathina robe, then, as soon as he hears this, he loses the kathina robe privileges.

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary and completes making a robe, and repeatedly intends to return, but while he is still beyond the boundary the Sangha relinquishes the kathina robe, that bhikkhu loses the kathina robe privileges outside the boundary.

If a bhikkhu, after accepting the kathina robe, makes a robe beyond the boundary, then, whether that robe has been completed or remains incomplete, he returns to the dwelling place and joins the Sangha in harmony in relinquishing the kathina robe. These are the eight cases of relinquishing the kathina robe.

There are also six causes and conditions: If a bhikkhu, after accepting the kathina robe, goes beyond the boundary with the intention of not returning, then, although he has not yet obtained a robe, he nevertheless loses the kathina robe privileges upon departing. (Of the eight cases above, the two cases concerning loss of the robe and loss of expectation are excluded.)

There are also six causes and conditions: If a bhikkhu, after accepting the kathina robe, carries his robe beyond the boundary to make it, then, when he completes making the robe outside the boundary, he immediately loses the kathina robe privileges. (Of the eight cases above, the two cases concerning loss of the robe and loss of expectation are excluded.)

The case of not yet having obtained a robe further comprises fifteen alternatives. (Next, the case of having obtained a robe also comprises fifteen alternatives.) The cases of having obtained and not having obtained a robe also comprise fifteen alternatives. (Because these cases overlap with the eight matters above, they are not recorded here.)

There are also twelve causes and conditions.

If a bhikkhu, after accepting the kathina robe, departs with the expectation of seeking a robe and reaches the place where he expects to find one, then makes the robe beyond the boundary, he loses the kathina robe privileges when the robe is finished. (The alternative in which the robe is “not yet finished” is likewise; loss is likewise; loss of expectation is as above.)

If a bhikkhu, after accepting the kathina robe, departs expecting to obtain a robe without telling anyone that he will return, goes beyond the boundary to the place where he expects to obtain the robe but does not obtain the expected robe, and instead obtains a robe somewhere other than the expected place, he makes the robe beyond the boundary. When the robe is finished, he immediately loses the kathina robe privileges. (The case in which it is not yet finished is likewise; loss is likewise; loss of expectation is as above.)

If a bhikkhu, after accepting the kathina robe, departs without telling anyone that he will return and without intending to return, goes beyond the boundary to the place where he expects to obtain a robe, and obtains the robe at the expected place, he makes the robe beyond the boundary. When the robe is finished, he immediately loses the kathina robe privileges. (The case in which the robe is not completed is likewise; loss is likewise; loss of expectation is as above.)

There are also twelve causes and conditions: Obtaining a robe at the expected place and not obtaining a robe at the expected place are the same as the twelve causes and conditions above.

There are also nine causes and conditions:

If a bhikkhu, after accepting the kathina robe, departs without yet having obtained a robe, and, outside the boundary, other bhikkhus ask him: “Venerable, where are you lodging? Where is your robe? Why do you not bring it to me so that I may make the robe for you?” That bhikkhu returns to the dwelling place and hears that the Sangha is relinquishing the kathina robe.

He thinks: “The Sangha is now relinquishing the kathina robe, while I have only just begun making my robe.” When he finishes making the robe, he loses the kathina robe privileges. (The case in which the robe is not made is likewise; loss of the robe is likewise. These three alternatives concern hearing this within the boundary. Carrying the robe beyond the boundary and hearing it while on the road likewise comprises three alternatives.

Carrying the robe to that bhikkhu likewise comprises three alternatives. These are the nine causes and conditions. Next, the nine alternatives concerning obtaining a robe are likewise.

Obtaining and not obtaining a robe each likewise comprise nine causes and conditions.)

If a bhikkhu, after accepting the kathina robe, goes beyond the boundary to another region, he thinks: “If I find a good companion, I will continue; if I do not find a good companion, I will return.” While on the road, he hears that the Sangha has relinquished the kathina robe, and he thinks: “I am making a robe.” When the robe is finished, he loses the kathina robe privileges. (The case in which it is not yet finished is likewise; loss of the robe is likewise; being outside the boundary is likewise; hearing is likewise—there are five alternatives.)

If a bhikkhu, after accepting the kathina robe, wishes to go to a secluded and peaceful place, intending to remain there if he likes it and to return if he does not, and that bhikkhu, upon reaching the place, hears that the Sangha has relinquished the kathina robe, he says: “I am making a robe.” When the robe is finished, he thereby relinquishes the kathina robe privileges. (The case in which it is not yet finished is likewise; loss of the robe is likewise; being outside the boundary is likewise; hearing is likewise—there are five alternatives.)

There are two kinds of relinquishment of the kathina robe: a bhikkhu who holds the kathina robe sleeps outside the boundary, and the Sangha in harmony collectively relinquishes it.

CHAPTER IX

KAUSHAMBI

1. The Arising of the Dispute

[879b24] The Blessed One was staying at Kaushambi.^[1] At that time, a bhikkhu committed an offense. Some members of the assembly said that he had committed an offense; others said that he had not. Among them, the bhikkhu who perceived an offense said to the bhikkhu who perceived no offense:

“This bhikkhu has indeed committed an offense; it is not that he has committed no offense.” The bhikkhu who had perceived no offense understood and then said:

“This bhikkhu has indeed committed an offense; it is not that he has committed no offense.”

Afterward, they assembled in harmony and formally carried out the act of suspension.^[2] The bhikkhu who had committed the offense said:

“I have committed no offense. This suspension is contrary to the Dharma; it does not constitute a suspension, nor does it constitute a valid karma proceeding.”

This bhikkhu^[3] then went among the people seeking adherents and said to other bhikkhus:

“I have committed no offense. This suspension is contrary to the Dharma and does not constitute a suspension. The karma proceeding carried out against me is invalid.”

Those bhikkhus formed this view: “This bhikkhu has committed no offense. The suspension is contrary to the Dharma; it does not constitute a suspension, nor does it constitute a valid karma proceeding.”

The offending bhikkhu then led the bhikkhus who sided with the suspended monk,^[4] his own faction, to the bhikkhu who had previously said that he perceived no offense, and said:

“Venerable! This bhikkhu has committed no offense. The suspension is invalid; to suspend another contrary to the Dharma is an invalid karma proceeding.”

This bhikkhu,^[5] again perceiving no offense, said:

“He has committed no offense. The suspension is invalid; a suspension contrary to the Dharma is an invalid karma proceeding.”

The suspended bhikkhu and the bhikkhus who sided with him then separately performed the karma proceeding for the recitation of the precepts,^[6] apart from the bhikkhus who perceived the offense.

2. Separate-Faction Karma Proceeding

At that time, the bhikkhu who had carried out the suspension went to the Blessed One, bowed his head at the Buddha’s feet, sat to one side, and said to the Buddha:

“The suspended bhikkhu and the bhikkhus who side with him have separately performed the karma proceeding for the recitation of the precepts, apart from us.”

The Buddha said:

“These are foolish men who have caused a schism in the Sangha. If those bhikkhus perform the karman and recite the precepts as I have instructed, the karman is valid and they commit no offense.^[7] If you also perform the karman and recite the precepts as I have instructed, it too is valid and you commit no offense. Why is this? Because there are two kinds of separate residence: those bhikkhus may themselves establish a separate residence, or the Sangha may establish a separate residence for them.”

What is meant by those bhikkhus themselves establishing a separate residence?

If those bhikkhus who have caused a schism in the Sangha go elsewhere in search of followers, the bhikkhus thereby establish a separate residence for themselves.

What is meant by the Sangha establishing a separate residence for them?

The Sangha carries out a karman for failure to acknowledge an offense, a karman for failure to repent, or a karman for failure to relinquish a wrong view.^[8] This is called the Sangha establishing a separate residence for them. These are the two kinds of separate residence.

There are two kinds of common residence: bhikkhus may themselves establish a common residence, or the Sangha may establish a common residence for them.

What is meant by themselves establishing a common residence?

These bhikkhus who have caused a schism in the Sangha go together with their faction to seek a worthy faction elsewhere. In this way, the bhikkhus themselves establish common residence.^[9]

What is meant by the Sangha establishing a common residence for them? The Sangha becomes harmonious. It had previously carried out a karman for failure to acknowledge an offense, a karman for failure to repent, or a karman for failure to relinquish a wrong view; now that the Sangha is harmonious, it rescinds those karmans. This is called the Sangha establishing a common residence for them. These are the two kinds of common residence.

The suspended bhikkhu and the bhikkhus who sided with him quarreled with the bhikkhus who had imposed the suspension, reviling and slandering one another and exposing one another’s strengths and shortcomings. The bhikkhus then went to the Buddha, bowed at his feet, withdrew to sit to one side, and addressed the Blessed One:

“Venerable Blessed One, the bhikkhus who side with the suspended bhikkhu and the bhikkhus who imposed the suspension are quarreling, reviling and slandering one another, and exposing one another’s strengths and [880a1] shortcomings. What should we do?”

The Buddha said:

“I permit you, when the Sangha is divided and those acting contrary to the Dharma are united, to sit together in one place in such a way that no evil arises through body or speech.^[10] When the Sangha is divided but those acting in accordance with the Dharma are united, you should sit with one person interposed between each of you.”^[11]

3. Reconciliation

The Blessed One then went to the suspended bhikkhu and said:

“You should not commit an offense and then say that you have committed no offense and refuse to repent. Why is this? Suppose a bhikkhu commits an offense and other bhikkhus say, ‘Elder, you have committed an offense.

Do you acknowledge it yourself?’ He replies that he does not acknowledge it. Yet that bhikkhu is learned, knows the Agamas, preserves the Dharma, preserves the Vinaya, knows the Ma-di,^[12] and has many friends among bhikkhus, bhikkhunis, upasakas, upasikas, kings and great ministers, and various sramanas, brahmins, and adherents of other paths. The bhikkhu who committed the offense then thinks, ‘That bhikkhu is learned, knows the Agamas, preserves the Dharma, preserves the Vinaya, knows the Ma-di, and has many friends among bhikkhus, bhikkhunis, upasakas, upasikas, kings and great ministers, and various sramanas, brahmins, and adherents of other paths.

If I now refuse to acknowledge the offense, that bhikkhu will carry out against me a karman for failure to acknowledge an offense, a karman for failure to repent, or a karman for failure to relinquish a wrong view. Or that bhikkhu may suspend me for my offense by means of a karman for failure to acknowledge it, a karman for failure to repent, or a karman for failure to relinquish a wrong view. That bhikkhu will then neither perform the karman and recite the precepts with me nor perform the pravarana with me.

Though dwelling in the same building and residing in the same place, he will not sit upon the same seat or bench with me; and before or after the meal, he will not respectfully bow, join his palms, or receive me according to seniority. Or that bhikkhu will not join me in the same karman or the same recitation of the precepts... and will go so far as not to join his palms and receive me.^[13] Thus, quarrels will arise within the Sangha; the bhikkhus will revile and slander one another and expose one another’s strengths and shortcomings.

In this way the Sangha will be divided, defiled, and made to dwell in disunity.’

“If a bhikkhu regards this schism in the Sangha as a grave matter, he should heed the other bhikkhu’s words and say, ‘I have committed an offense.’ He should repent in accordance with the Dharma.

“Enough, bhikkhus; stop. Do not quarrel with one another any longer. Do not revile or slander one another, or expose one another’s strengths and shortcomings. All of you should live in harmony, assemble together in one place, and study under the same teacher. Harmonious as water and milk, you will thereby gain benefit and dwell in peace within the Buddha’s true Dharma.”

After the Blessed One had thus admonished the suspended bhikkhu and the bhikkhus who sided with him, he went to the bhikkhus who had imposed the suspension and said:

“You should not repeatedly suspend other bhikkhus for offenses. Why is this? Suppose a bhikkhu who has committed an offense is asked by another bhikkhu, ‘Elder, do you yourself acknowledge that you have committed an offense?’ He says that he does not acknowledge it.

Yet that bhikkhu may be learned, know the Agamas, preserve the Dharma, preserve the Vinaya, know the Ma-di, and have many friends among bhikkhus, bhikkhunis, upasakas, upasikas, kings and great ministers, sramanas, and adherents of other paths. The other bhikkhus then think, ‘That bhikkhu is learned, knows the Agamas, preserves the Dharma, preserves the Vinaya, knows the Ma-di, and has many friends among bhikkhus, bhikkhunis, upasakas, upasikas, kings and great ministers, sramanas, and adherents of other paths.

If he says that he does not acknowledge the offense, we will now impose upon him a karman of suspension for failure to acknowledge the offense, a karman for failure to repent, or a karman for failure to relinquish a wrong view. If we carry out a karman against him for failure to acknowledge the offense, a karman for failure to repent, or a karman for failure to relinquish a wrong view, we will not allow him to join us in the same karman and recitation of the precepts or perform the pravarana with us; and we will go so far as not to join our palms and receive him.

We will not join him in the same karman and recitation of the precepts, and will go so far as not to join our palms and receive him. Then there will be quarrels within the Sangha; the bhikkhus will revile and slander one another and expose one another’s strengths and shortcomings, causing the Sangha to be divided, causing the Sangha to be defiled, and causing the Sangha to dwell in disunity.’

“If a bhikkhu regards this schism in the Sangha as a grave matter, he must not suspend that bhikkhu for the offense.

“Enough, bhikkhus; stop. Do not quarrel with one another any longer. Do not revile or slander one another, or expose one another’s strengths and shortcomings. All of you should live in harmony, assemble together in one place, and study under the same teacher. Harmonious as water and milk, you will thereby gain benefit and dwell in peace within the Buddha’s true Dharma.”

4. King Dirghayu

After the Blessed One had spoken to those bhikkhus, when the night had passed and dawn arrived, he donned his robe, took up his alms bowl, and entered Kausambi to seek alms. Afterward, he returned to the monastery and, on account of this matter, assembled the Sangha of bhikkhus and told them:

Long ago, in the distant past, King Brahmadatta^[14] of the kingdom of Kasi^[15] bore enmity toward the grandfather of King Dirghayu^[16] of the kingdom of Kosala. King Brahmadatta’s armed forces were mighty and valiant, and his wealth and treasures were abundant. King Dirghayu’s armed forces were inferior in might, and his treasures were few. After some time, King Brahmadatta dispatched his fourfold army to invade the kingdom of Kosala and wage war against King Dirghayu, seizing his entire realm, his armed forces, and his treasury of precious things. King Dirghayu and his chief queen fled to Varanasi, disguising themselves as braided-hair brahmins. The two of them lived in the house of a potter.

After some time, King Dirghayu’s chief queen conceived this thought: ‘I wish to see the fourfold army assembled in the morning, conducting military exercises upon level ground at the crossroads. I wish to drink the water used to wash their swords and blades.’

Having formed this thought, the queen went to the king and said:

“Does the King know? Just now I had this thought: I wish to see the fourfold army assemble in the morning and conduct maneuvers on level ground at the crossroads. I also wish to drink the water used to wash the swords and sabers.”

The king said:

“How could you possibly fulfill such a wish? King Brahmadatta, the enemy of my forefathers, has seized my entire kingdom, my troops, and my treasury of precious treasures. Nothing remains!”

The queen said:

“If my wish is not fulfilled, I shall die.”

At that time, King Brahmadatta had a great minister named Purohita,^[17] who was a friend of King Dīghīti. King Dīghīti said to his wife:

“I must tell my friend about this matter.”

King Dīghīti then went to Purohita and said:

“My friend, do you know? My chief queen had this thought: She wished to see the fourfold army assemble in the morning and conduct maneuvers on level ground at the crossroads, and she wished to drink the water used to wash the swords and sabers. After having this thought, she came and told me of it. I said to my wife, ‘How could you possibly fulfill such a wish? King Brahmadatta, the enemy of my forefathers, has seized my entire kingdom, my troops, and my treasury of precious treasures. Nothing remains!’ My wife then said, ‘If my wish is not fulfilled, I shall die.’ I therefore said, ‘I must tell my friend about the circumstances of this matter.’”

Purohita said:

“Wait a moment. Let me examine the queen’s womb.”

Purohita went and examined the womb of King Dīghīti’s chief queen. He then bared his right shoulder, knelt upright, joined his palms, and proclaimed three times, “The king of the land of Kosala is now within the womb.” He then said to the queen, “Your Majesty will see the fourfold army assemble in the morning and conduct maneuvers on level ground at the crossroads, and there you will drink the water used to wash the swords and sabers.”

Purohita then went to King Brahmadatta and reported:

“Does the King know? When such a constellation appears, it is necessary, early in the morning just as the sun rises, to have the fourfold army conduct maneuvers at the crossroads and then wash their swords and sabers.”

Purohita said:

“Now is precisely the proper time.”

Purohita then assembled the fourfold army at the crossroads to conduct maneuvers and afterward had the swords and sabers washed.

King Dīghīti’s queen then saw the fourfold army assemble in the morning and conduct maneuvers on level ground at the crossroads, and she drank the water used to wash the swords and sabers.

Later, when the term of her pregnancy was complete, the queen gave birth to a son of handsome and dignified appearance, who was immediately named Dīgha.^[18] As he grew up, King Dīghīti loved him dearly.

King Brahmadatta then heard that King Dīghīti of Kosala and his chief queen had escaped, disguised themselves as matted-haired brahmins, and were living in a potter’s house. He therefore ordered an attendant:

“Go to the potter’s house [881a1], seize King Dīghīti and his chief queen, bind them securely, and bring them here. Then sound the fearsome death drum to announce that death is at hand. Lead them out through the right-hand gate, cut their bodies into seven pieces, and expose the pieces upon the tips of stakes.”

When King Dīghīti heard that King Brahmadatta had issued this order, he summoned his son and admonished him:

“My son Dīgha, do you now understand? King Brahmadatta of Kāśī, the enemy of your paternal forefathers, seized my entire kingdom, my troops, and my wealth, and has now ordered his attendants to kill your father and mother. You must escape and not allow King Brahmadatta to kill you.”

Prince Dīgha escaped. King Brahmadatta sent men to seize King Dīghīti and his chief queen and bind them securely. They then sounded the fearsome death drum, announcing that death was at hand. A great multitude of people gathered.

At that time, the son of King Dīghīti disguised himself and followed behind his parents, weeping and lamenting as tears streamed down his face. King Dīghīti turned, saw his son, and said, “Whether great or small, enmity should never be avenged. By repaying enmity with enmity, enmity can never be extinguished. Only through freedom from enmity can enmity come to an end.” The king said this three times.

The people then thought, “The king of Kosala has become crazed and deranged. Only today does he instruct the young brahmin Dīgha. Who here is the young brahmin Dīgha?” The crowd said this three times.

King Brahmadatta then had King Dīghīti led out through the right-hand gate, his body cut into seven pieces, and the pieces exposed upon the tips of stakes.

King Dīghīti’s son Dīgha thereafter returned to the city of Vārāṇasī, where he studied the various arts, the scriptures and literature, physiognomy, the constellations, divination, painting, music, and drama, becoming foremost among all the students.

At that time, not far from the residence of King Brahmadatta’s courtesans, there lived an elephant trainer. Prince Dīgha went to the elephant master and asked to become his pupil. The elephant master accepted him.

On one occasion, well after midnight, the young brahmin Dīgha played the lute, sang, and danced, producing sounds of exquisite beauty. That night, after King Brahmadatta heard the melodious sounds of lute-playing, singing, and dancing, he asked an attendant:

“It is already well after midnight. Who is playing the lute, singing, and dancing with such exquisite sounds?”

The attendant replied:

“Your Majesty, not far from the residence of the King’s courtesans, there lives an elephant trainer. His pupil, named the young brahmin Dīgha, often plays the lute, sings, and dances with those melodious sounds well after midnight.”

Upon hearing this, the king said, “Summon him here. I wish to see him.” The attendant obeyed the order and summoned him. The young brahmin came, bowed with his head at the King’s feet, and stood to one side. The king asked:

“Is it true that, well after midnight, you play the lute and sing with those subtle and wondrous sounds?”

The young brahmin replied:

“It is so.”

The king said:

“Now, in my presence, play the lute and sing, producing those beautiful and wondrous sounds.”

Thereupon, in the king’s presence, the young brahmin played the lute and sang, producing those beautiful and wondrous sounds. After hearing him, the king was greatly delighted and said:

“Remain here. I shall provide for you.”

The young brahmin replied:

“Yes, Your Majesty.”

At that time, no one was permitted to enter the residence of King Brahmadatta’s chief queen except the king, the queen herself, and the young brahmin Dīgha. After some time, the queen’s mani jewel went missing. The queen went to the King and said:

“Does Your Majesty know? My mani jewel has been lost.”

The king asked:

“Did anyone enter the residence?”

“No one entered. There were only Your Majesty, myself, and the young brahmin Dīgha.”

The king then summoned the young brahmin Dīgha and asked:

“My chief queen has lost her mani jewel. Did you take it?”

The young brahmin thought, “No one is permitted to enter the queen’s residence. There were only the queen and me. If I say that I did not take it, the king will punish me. From childhood until now, I have been accustomed to living in comfort and cannot endure torture.”

The young brahmin then said to the king:

“I took it.”

The king asked, “With whom did you take it?” He replied:

“I took it together with the King’s crown prince.”

The king asked again:

“With whom else did you take it?”

He replied:

“I took it together with the wisest of the King’s great ministers.”

The king asked:

“With whom else did you take it?”

He replied:

“I took it together with the foremost wealthy householder.”

The king asked:

“With whom else did you take it?”

He replied:

“I took it together with the foremost courtesan.”

The king then had the young brahmin, the crown prince, the great minister, the wealthy householder, and the foremost courtesan seized and bound.

At that time, the king’s crown prince asked Trường Ma-nạp:

“You knew for certain that I did not take the jewel. Why, then, did you falsely accuse me of taking it?”

Trường Ma-nạp replied:

“In truth, the crown prince did not take it, nor did I. But the crown prince is the person most dearly loved and esteemed by the king. Surely the king would not take the crown prince’s life over a jewel. Therefore, I named you.”

The foremost minister in wisdom asked Trường Ma-nạp:

“You knew for certain that I did not take the jewel. Why, then, did you falsely accuse me of taking it?”

Trường Ma-nạp said:

“In truth, you did not take it, nor did I. But you are a minister possessed of wisdom. You would be able to find the jewel. Therefore, I named you.”

The great householder said to Trường Ma-nạp:

“You knew for certain that I did not take the jewel. Why, then, did you falsely accuse me of taking it?”

Trường Ma-nạp said:

“You truly did not take it, nor did I. But you are a great householder in this country. You are exceedingly wealthy and possess innumerable treasures. If the king required the jewel, you would be able to compensate him for it. Therefore, I named you.”

The foremost courtesan said to Trường Ma-nạp:

“You knew that I did not take the jewel. Why did you falsely accuse me?”

Trường Ma-nạp said:

“In truth, you did not take the jewel, nor did I. But you are the foremost courtesan. Many men desire you but have not yet obtained you. Therefore, they would surely find the jewel. For that reason, I named you.”

At that time, Bạch Tặc, who was in the country of Bārāṇasī, heard that the king’s chief consort had lost her jewel and that the king had bound Trường Ma-nạp, the crown prince, the minister, the great householder, and the courtesan. He then went to Trường Ma-nạp and asked:

“Did the king’s consort truly lose her jewel?”

Ma-nạp said:

“It was indeed lost.”

Bạch Tặc asked:

“Did anyone enter the consort’s chamber?”

Ma-nạp said:

“There were only the king’s consort and myself.”

Bạch Tặc asked:

“Was anything else moving about in there?”

Ma-nạp said:

“A female monkey was moving about inside.”

Bạch Tặc said to Trường Ma-nạp:

“If that is so, the jewel can be found.”

Bạch Tặc then went to King Phạm Thí and reported:

“Does the king know? The jewel can now be found. Your Majesty should have the various jeweled necklaces and ornaments worn by women brought out.”

The king immediately ordered all the jeweled necklaces and ornaments to be brought out. He had the female monkeys gathered together, adorned them with the jeweled necklaces, and placed them within the palace. At that time, the female monkey that had previously been in the consort’s chamber saw the other female monkeys wearing jeweled necklaces. She immediately brought out the jewel she had stolen from the consort and adorned herself with it. Bạch Tặc then surrounded and caught the female monkey and reported to the king:

“Does the king now know? I have recovered the maṇi jewel.”

King Phạm Thí then summoned Trường Ma-nạp and asked:

“You did not take the jewel. Why did you confess that you had taken it?”

Ma-nạp replied:

“I thought: ‘No one was permitted to enter the consort’s chamber. There were only the consort and myself. If I said that I had not taken it, I feared the king would punish and torture me, causing me suffering. Since I could not endure such suffering, I said that I had taken it.’”

“Why did you then name the crown prince?”

“I thought that the crown prince was dearly loved by the king. Surely the king would not take the crown prince’s life over a jewel. Therefore, I named the crown prince.”

“Why did you name the minister?”

“I named the minister because I thought: ‘The minister possesses great wisdom and can devise a skillful means to recover the jewel.’ Therefore, I named the minister.”

“Why did you name the great householder?”

“The great householder is an exceedingly wealthy man who possesses much wealth and many jewels. He could compensate the king for the jewel. Therefore, I named the great householder.”

“Why did you name the courtesan?”

“I named the courtesan because I thought: ‘Many men in this country and elsewhere desire her but have not yet obtained her. For the courtesan’s sake, they may be able to find the jewel.’ Therefore, I named the foremost courtesan.”

The king said:

“Never before has there been anyone as wise as Trường Ma-nạp.”

The king then placed Trường Ma-nạp in charge of all important affairs. After some time, King Phạm Thí arrayed the four divisions of his army and went hunting. At that time, the king and the four divisions of the army [882a1] were all engrossed in chasing deer.

As the weather was scorching hot, they became weary. Trường Ma-nạp guided the king’s chariot to a secluded place to rest. The king descended from the chariot, entered the shade beneath it, laid his head upon Trường Ma-nạp’s knees, and fell asleep.

Trường Ma-nạp then thought: “This king is the enemy of my paternal great-grandfather. He destroyed my kingdom, seized the four divisions of my paternal great-grandfather’s army, and took away all the treasures in the treasury. He killed my parents and massacred the royal lineage of Kosala.” Recalling this ancient enmity, Trường Ma-nạp drew his sword, intending to cut off the king’s head.

But then he remembered his father’s teaching: “Whether great or small, enmities should never be avenged. By repaying enmity with enmity, enmity can never be ended. Only through freedom from enmity does enmity cease.” He then returned the sword to its scabbard.

At that time, King Phạm Thí awoke in terror. Trường Ma-nạp asked:

“Why has Your Majesty awakened?”

The king said:

“The king of Kosala had a son named Trường Ma-nạp. He drew his sword and was about to strike me.”

Ma-nạp said to the king:

“Where could Trường Ma-nạp, the son of King Trường Sanh, be now? There are only Your Majesty and me here. Please rest at ease.”

The king fell asleep a second time, and the same thing occurred again. When he fell asleep for the third time, Trường Ma-nạp again reflected as before and once more drew his sword. The king awoke in terror. Trường Ma-nạp then seized the king by the head. The king asked:

“Do you intend to kill me?”

Trường Ma-nạp replied:

“Yes.”

The king asked:

“For what reason?”

Trường Ma-nạp replied:

“I am Trường Ma-nạp, the son of King Trường Sanh. You were the enemy of my paternal great-grandfather. You destroyed my kingdom and seized all its armies, treasuries, and precious objects. You killed my parents and massacred the royal lineage of Kosala. Recalling this enmity, I intend to kill you!”

King Phạm Thí immediately said:

“I shall now return the armies, kingdom, and all the precious treasures of your great-grandfather. Do not kill me!”

Trường Ma-nạp said:

“I shall spare Your Majesty’s life. Your Majesty must also not kill me.”

King Phạm Thí replied:

“I shall spare your life.”

At that time, both parties mutually relinquished all ancestral enmity and became reconciled with one another like father and son. They rode together in a single chariot and returned to the country of Bārāṇasī.

King Phạm Thí then assembled his ministers and said:

“If Trường Ma-nạp, the son of King Trường Sanh, were found, what should be done with him?”

Some said that he should be punished in this way; some said that he should be slain with a knife; some said that he should be crushed beneath a cart; some said that his head should be hung up; some said that he should be burned like a torch; some said that he should be boiled in oil; some said that his body should be split apart; some said that hooks should be driven into his flesh; some said that he should be boiled in honey; some said that he should be bound and cast into the fire; some said that he should be wrapped in cloth and then burned; some said that his hands and feet should be cut off and his nose and ears sliced away; some said that he should be impaled and displayed atop a sharp stake; some said that he should be beheaded.

The King then pointed him out to the great ministers and said:

“This man is Prince Long-Life, son of King Long-Life. From this day onward, no one shall discuss that matter again. Why is this? Because this man spared my life, and I too have spared his life.”

The King then proclaimed that all the troops, the realm, and the treasury of precious treasures that had belonged to King Long-Life were to be restored to Prince Long-Life, and he adorned his daughter and gave her in marriage to Prince Long-Life.

“O bhikkhus! That Prince Long-Life, who had once taken up the sword,^[19] bore an ancestral enmity inherited from his father, yet they were reconciled and became as father and son. How much more, then, should you who have gone forth to cultivate the Way, studying under the same teacher, dwell in harmony like milk mingled with water? Only then will you find benefit and peace within the Buddha’s Dharma.

“Enough, bhikkhus; cease and do not contend with one another any longer. Do not revile or slander one another, nor pry into one another’s strengths and shortcomings. All of you should live in harmony, assemble together in one place, study under the same teacher, and be united like water mingled with milk. Only then will you find benefit and dwell in peace within the true Dharma of the Buddha.”

While the Buddha was teaching in this way, the bhikkhus said to him:

“Blessed One, may the Blessed One rest at ease. The Tathagata is the Lord of the Dharma. The bhikkhus themselves clearly understand this dispute.”

At that time, the Blessed One admonished the bhikkhus at Kosambi two or three times not to contend with one another, revile and slander one another, or pry into one another’s faults, but instead to dwell together in harmony, studying under the same teacher, like water mingled with milk. Only then would they find benefit and peace within the Buddha’s Dharma. Yet those bhikkhus again said to the Blessed One:

“Blessed One, may the Blessed One rest at ease. The Tathagata is the Lord of the Dharma. The bhikkhus themselves clearly understand this dispute.”

The Blessed One then spoke these verses for the bhikkhus at Kosambi:

The multitude raises evil cries,

Heeding not the supreme Dharma.^[20]

When they have divided the Sangha,

What other principle do they know?^[21]

Though bones are broken and lives destroyed,

Though cattle, horses, and wealth are seized;

Though the realm is thrown into strife,

People still return to harmony.

You ought never

To revile one another.

If such conduct occurs,

That enmity cannot be ended.

When subjected to vicious abuse,

Never answer it in kind.

One who can remain silent and endure

Naturally brings that enmity to an end.

If enmity is used to end enmity,

Enmity can never cease.

Through non-enmity, enmity vanishes of itself.

That Dharma brings joyful courage.^[22]

One neither tells another to act,

Nor performs the deed oneself.

One who practices in this way

Is like rain laying the dust.

What is false, they declare certainly true;

What is certainly true, they declare untrue.

They do not discern the truth

And fall into wrong recollection.

What is certainly true, they know as certainly true;

What is false, they know as false.

Those who understand the Dharma of certain truth

Enter the abode of right mindfulness.^[23]

Just as one who holds an arrow

With a loose grip injures one’s own hand,

An unskillful śramaṇa

Increases the number bound for hell.

One who knows how to hold an arrow skillfully

Grasps it firmly and does not injure the hand.

A śramaṇa who is skillful

Is thereby reborn in a wholesome realm.

Though wearing the kāṣāya robe,

One who tightly clings to the fetters

Cannot put an end to hostile harm

And is unworthy to wear the kāṣāya.

One whose fetters have been destroyed,

Who adorns oneself with moral discipline

And subdues all enmity,

Is worthy of the kāṣāya.

Though searching everywhere for a companion,

If one finds none of congenial mind,

It is better to remain resolutely alone

Than to travel with a fool.

If, though searching everywhere for a companion,

One finds no one equal to oneself,

It is better to do good alone

Than to befriend an evil fool.

Walk alone and do no evil,

Like an elephant in the high mountain wilderness.

If one finds a virtuous companion,

Dwell together in courageous vigor.^[24]

Whether traveling, dwelling, or amid assemblies,

Their hearts are always joyful.

If no virtuous companion is found,

Walk alone, ever courageous;

Keep far from crowded cities,

Free from concerns like a forest elephant.

At that time, because the bhikkhus at Kosambi were contending, slandering, and reviling one another, throwing the Sangha into disorder, the Blessed One was displeased. Without speaking to the Sangha or to his attendant, the Blessed One himself folded his bedding and returned it to its former place. Taking his robe and bowl, he used his supernormal powers to leave Kosambi [883a1] and return to the country of Śrāvastī.^[25]

The laymen of Kosambi then heard that because the bhikkhus at Kosambi were contending, slandering, and reviling one another, throwing the Sangha into disorder, the Blessed One had been displeased. Without speaking to the Sangha or to his attendant, the Blessed One had himself folded his bedding and returned it to its former place. Taking his robe and bowl, he had used his supernormal powers to leave Kosambi and return to the country of Śrāvastī. The laymen then established this rule among themselves: “Whenever any of us encounters the bhikkhus of Kosambi, we shall not rise to welcome them, respectfully bow to them, greet them, speak with them, or offer them clothing, food and drink, or medicines for treating illness.”

5. Harmony in the Sangha

Those bhikkhus were like persons formally suspended for an offense; therefore bhikkhus, bhikkhunīs, laymen, laywomen, kings, great ministers, śramaṇas, and non-Buddhist ascetics all kept their distance and had no dealings with them. Because those disputing bhikkhus consequently received no material offerings, they thought: “We must go to the Blessed One and bring this dispute to an end.” They then went to the country of Śrāvastī.

At that time, Venerable Śāriputra heard that the disputing bhikkhus of Kosambi, who had slandered and reviled one another and whose mouths had poured forth words like swords and knives, had come from Kosambi to the country of Śrāvastī. The Venerable immediately went with five hundred bhikkhus to the Blessed One, bowed with their heads at his feet, stood to one side, and said to him:

“The bhikkhus of Kosambi contended with one another, slandered and reviled one another, and poured forth from their mouths words like swords and knives. Now they have come from Kosambi to the country of Śrāvastī. What should we do?”

The Buddha told Venerable Śāriputra:

“Allow both parties to speak. If a bhikkhu speaks in accordance with the Dharma, you should accept his words, praise and encourage him, and become his companion.”

Venerable Śāriputra again asked the Buddha:

“How can we know whether that bhikkhu speaks in accordance with the Dharma or contrary to the Dharma?”

The Buddha told Śāriputra:

“There are eighteen matters that cause the Sangha to split: Dharma and non-Dharma; Vinaya and non-Vinaya; offense and non-offense; light and grave; with remainder and without remainder; coarse and evil and not coarse and evil; what should be done and what should not be done; what has been established and what has not been established; what has been taught and what has not been taught.”^[26]

The Buddha told Venerable Śāriputra:

“You should examine the matter in this way, and you will know whether that bhikkhu’s words accord with the Dharma or are contrary to the Dharma.”

The Venerable again asked the Buddha:

“How should lodgings and bedding be allocated to the bhikkhus of Kosambi?”

The Buddha taught:

“They should be given lodgings and bedding in a secluded place.^[27] If there is no secluded place, then a secluded area should be established for them, following the same procedure used to allocate bedding to the Sangha.”

Venerable Śāriputra said to the Buddha:

“How should the robes and requisites of the Sangha be distributed to the bhikkhus of Kosambi?”

The Buddha said:

“Distribute them according to seniority.”^[28]

Venerable Sariputra asked the Buddha:

“How should the seats of the bhikkhus of Kosambi be arranged when gruel is distributed at the morning meal?”

The Buddha told Venerable Sariputra:

“Have I not previously spoken of this? When the Sangha is divided and assembles contrary to the Dharma, they should sit in such a way that no misconduct of body or speech arises. When the divided Sangha assembles in accordance with the Dharma and the matter has been settled, they should sit with the space of one person between them.”^[29]

At that time, the bhikkhuni Mahapajapati heard that the bhikkhus at Kosambi had been disputing, reviling, and maligning one another, pouring forth words like knives and swords, and that they had come from Kosambi to the country of Sravasti. She then went together with five hundred bhikkhunis to the Blessed One, bowed with her head at his feet, withdrew, stood to one side, and asked the Buddha:

“Venerable Blessed One, these bhikkhus from Kosambi have been disputing, reviling, and maligning one another and scrutinizing one another’s virtues and faults, and they have come from Kosambi to Sravasti. How should we treat them?”

The Buddha told Gotami:

“Listen to what both sides say. If a bhikkhu speaks in accordance with the Dharma, accept his words, praise and foster him, and regard him as a friend.”

Gotami asked the Buddha:

“How can we know whether that bhikkhu’s words accord with the Dharma or are contrary to the Dharma?”

The Buddha said:

“There are eighteen matters that cause a schism in the Sangha: Dharma and non-Dharma... through teaching and non-teaching.” (As above.)

“You should examine these matters to determine whether that bhikkhu’s words accord with the Dharma or are contrary to the Dharma. Bhikkhuni Gotami, you should seek instruction in accordance with the Dharma from the community of bhikkhus.”

At that time, the householder Anathapindika^[30] heard that the bhikkhus at Kosambi had been disputing, reviling and maligning one another, and exposing one another’s faults, and that they had come from Kosambi to Sravasti. He then went together with five hundred upasakas to the Blessed One, bowed with his head at his feet, withdrew, sat to one side, and asked the Buddha:

“The bhikkhus at Kosambi have been disputing, reviling and maligning one another, and exposing one another’s faults, and they have come from Kosambi to Sravasti. Blessed One, how should we treat them?”

The Blessed One said:

“You should listen to what both sides say, as explained above. If donors make offerings, these should be divided into two portions, for this side is also the Sangha, and that side is also the Sangha. Householders, just as a bar of gold divided into two portions is gold in both portions, so too, householders, gifts and offerings should be divided into two portions. For this side is the Sangha, and that side is also the Sangha.”

At that time, Visakha, the Mother of Migara, heard that the bhikkhus at Kosambi had been disputing, reviling and maligning one another, scrutinizing one another’s virtues and faults, and pouring forth words like knives and swords, and that they had now come from Kosambi to Sravasti. She then went together with five hundred upasikas to the Blessed One, bowed with her head at his feet, stood to one side, and asked the Buddha:

“The bhikkhus of Kosambi have been disputing, maligning and reviling one another, scrutinizing one another’s virtues and faults, and pouring forth words like knives and swords. They have now come from Kosambi to Sravasti. Venerable Blessed One, how should we treat them?”

The Buddha said:

“You should listen to what both sides say, as explained above. If donors make offerings, these should be divided into two portions, for this side is also the Sangha, and that side is also the Sangha. Householders, just as a bar of gold divided into two portions is gold in both portions, so too, householders, gifts and offerings should be divided into two portions. For this side is the Sangha, and that side is also the Sangha.”

6. Revoking the Karman

At that time, while traveling through a solitary place, the suspended bhikkhu reflected: “In this dispute of mine, I must cite the Sutra, Vinaya, and Abhidharma, examine the Buddha’s Dharma, and determine whether the suspension was proper or improper, whether it was a suspension in accordance with the Dharma and the karman was valid, or whether it was not a suspension in accordance with the Dharma and the karman was invalid.” He then examined the Sutra, Vinaya, and Abhidharma and, judging the matter according to the Buddha’s Dharma, thought: “It is indeed an offense, not a non-offense; the suspension for the offense was proper, not improper;

the suspension was performed in accordance with the Dharma and the karman was valid, rather than the suspension having been performed contrary to the Dharma and the karman being invalid.” He then went to the bhikkhus who had followed him in suspension and said: “While traveling through a solitary place, I reflected: ‘In this dispute of mine, I must cite the Sutra, Vinaya, and Abhidharma, examine the Buddha’s Dharma, and determine whether the suspension was proper or improper, whether it was a suspension in accordance with the Dharma and the karman was valid, or whether it was not a suspension in accordance with the Dharma and the karman was invalid.’ I then examined the Sutra, Vinaya, and Abhidharma and, judging the matter according to the Buddha’s Dharma, thought: ‘It is indeed an offense,

not a non-offense; the suspension for the offense was proper, not improper; the suspension was performed in accordance with the Dharma and the karman was valid, rather than the suspension having been performed contrary to the Dharma and the karman being invalid.’”

The bhikkhus who had followed him in suspension then brought the suspended bhikkhu to the bhikkhu who had carried out the suspension and said:

“This suspended bhikkhu said to us: ‘While traveling through a solitary place, I reflected...’” (The full account should be given as above.)

At that time, the bhikkhu who had imposed the suspension brought the bhikkhus who had followed in the suspension and the suspended bhikkhu to the Blessed One. He bowed with his head at the Blessed One’s feet, withdrew, sat to one side, and said to the Buddha:

“These bhikkhus who followed in the suspension brought the suspended bhikkhu to me and fully related the circumstances concerning him. I now likewise report these circumstances in full to the Blessed One.”

The Blessed One told the bhikkhus:

“It was an offense, not a non-offense. The suspension for the offense was proper, not improper; this bhikkhu was suspended in accordance with the Dharma, and the karman was valid. If that bhikkhu submits to the Sangha, repents, and reforms his offense, he should request the revocation of the karman of suspension for refusing to acknowledge an offense.”

The revocation should be carried out by a motion and three proclamations. It is to be performed as follows:

That bhikkhu should enter the midst of the Sangha, bare his right shoulder, remove his footwear, respectfully bow with his head at the feet of the Sangha, kneel with his right knee on the ground, join his palms, and declare:

“Venerable Sangha, please listen! I, the bhikkhu named..., was suspended by the Sangha through a karman of suspension for refusing to acknowledge an offense. I now submit to the Sangha, reform my offense, repent, and request the revocation of the karman of suspension for refusing to acknowledge an offense. May the Sangha, out of compassion, revoke it for me.”

He should make the same request a second and a third time.

Here, [884a1] the Sangha should appoint one who is capable of performing the karman—whether the senior elder or the next in seniority, whether one who recites the Vinaya or one who does not—provided that he is capable of performing the karman. He should make the following motion:

“Venerable Sangha, please listen! The Sangha performed upon this bhikkhu named... a karman of suspension for refusing to acknowledge an offense. He has now submitted to the Sangha, reformed his offense, repented, and requests the revocation of the karman of suspension for refusing to acknowledge an offense. If the time is appropriate for the Sangha, the Sangha may consent to revoke for the bhikkhu named... the karman of suspension for refusing to acknowledge an offense. This is the motion.

“Venerable Sangha, please listen! The Sangha performed upon the bhikkhu named... a karman of suspension for refusing to acknowledge an offense. He has submitted to the Sangha, reformed his offense, and repented, and now requests that the Sangha revoke the karman of suspension for refusing to acknowledge an offense. Those elders who consent to the Sangha’s revoking for the bhikkhu named... the karman of suspension for refusing to acknowledge an offense should remain silent. Whoever does not consent should speak. This is the first proclamation of the karman.”

(The same should be said for the second and third proclamations.)

“The Sangha has consented to revoke for the bhikkhu named... the karman of suspension for refusing to acknowledge an offense. The Sangha consents and is therefore silent. Thus do I record this matter.”

The Buddha further said: “I permit the performance of a karman of reconciliation by a motion. The motion should be made as follows:”

“Venerable Sangha, please listen! The matter that caused the Sangha to quarrel, slander and revile one another, and scrutinize one another’s strengths and shortcomings has now been resolved: the person who committed the offense and was censured has been released, and the Sangha’s defilement has been completely removed. If it is the proper time for the Sangha, the Sangha shall perform the act of reconciliation. This is the motion.”

The motion should be made in this way to effect reconciliation.

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

“Venerable Blessed One, a matter caused the Sangha to quarrel, slander and revile one another, and scrutinize one another’s strengths and shortcomings; it caused the Sangha to be broken, caused the Sangha to be divided, and caused the Sangha to become defiled. If that matter has not yet been handled or adjudicated, and the Sangha has not yet removed its defilement, may reconciliation be effected in accordance with the Dharma?”

The Buddha said:

“Reconciliation may not be effected in accordance with the Dharma. Upāli, because of that contentious matter,^[31] the Sangha quarreled, slandered and reviled one another, and scrutinized one another’s strengths and shortcomings; the Sangha was broken, the Sangha was divided, and the Sangha became defiled. When that contentious matter has been handled and resolved, and the Sangha has removed its defilement, reconciliation may then be effected in accordance with the Dharma.”

The Buddha said:

“From now on, I permit a motion and karman to be performed for reconciliation and the uposatha. The motion should be made as follows:

“‘Venerable Sangha, please listen! Because of that contentious matter, the Sangha quarreled, slandered and reviled one another, and scrutinized one another’s strengths and shortcomings; the Sangha was broken, the Sangha was divided, and the Sangha became defiled. That person was censured by an act of the Sangha and has now been released, and the Sangha’s defilement has been removed. If it is the proper time for the Sangha, the Sangha consents to effect reconciliation and perform the uposatha. This is the motion.’

“After making the motion in this way, they should reconcile and perform the uposatha.”

At that time, the Buddha said to Upāli:

“There are five kinds of persons who commit offenses. What are the five?

“A bhikkhu commits such an offense. Other bhikkhus say to him, ‘You have committed an offense. Do you acknowledge it?’ He replies, ‘I do not acknowledge it.’ They say to this bhikkhu, ‘If you acknowledge this offense, you should confess it.’ This is the first kind of person who commits an offense.

“A bhikkhu commits such an offense. Another bhikkhu says to him, ‘You have committed an offense. Do you acknowledge it?’ He replies, ‘I do not acknowledge it.’ That bhikkhu says, ‘If you acknowledge the offense, you should go before the Sangha and confess it.’ This is the second kind of person who commits an offense.

“A bhikkhu commits such an offense. Another bhikkhu says to him, ‘You have committed an offense. Do you acknowledge it?’ He replies, ‘I do not acknowledge it.’ That bhikkhu says, ‘If you acknowledge the offense, you should confess it within this Sangha.’ This is the third kind of person who commits an offense.

“A bhikkhu commits such an offense. Another bhikkhu says to him, ‘You have committed an offense. Do you acknowledge it?’ He replies, ‘I do not acknowledge it.’ The Sangha should leave him alone and question him no further, saying, ‘You now do not acknowledge the offense.

Wherever you go, they will also censure you for your offense. They will perform the procedure based on your own declaration concerning you; they will not allow you to perform the anuvāda procedure,^[32] nor permit you to participate in the uposatha or the invitation ceremony. Just as a horse trainer, when faced with a vicious and unmanageable horse, must tie it to a post and leave it there, so too are you, a bhikkhu who does not acknowledge his own offense.

Everyone must leave you alone. Wherever you go, they will not permit you to participate in the uposatha or the invitation ceremony. One should not approach such a person to request permission.^[33] Leaving him as he is here constitutes permission.’ This is the fourth kind of person who commits an offense.

“A bhikkhu commits such an offense. Another bhikkhu says to him, ‘You have committed an offense. Do you acknowledge it?’ He replies, ‘I do not acknowledge it.’ The Sangha should perform an act of censure against him for refusing to acknowledge the offense, through a karman consisting of one motion and three proclamations. This is the fifth kind of person who commits an offense.”

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

“How many qualities are required for one to become a person who handles Sangha affairs?”

The Buddha said:

“There are five qualities required for one to become a person who handles Sangha affairs:

“A bhikkhu who wishes to undertake such a matter should examine whether it is true or untrue. The matter might be untrue. If that bhikkhu knows the matter to be untrue, he must not undertake it.

“If that bhikkhu knows the matter to be true, he must further examine whether it is beneficial or unbeneficial. The matter might be unbeneficial. If that bhikkhu knows the matter to be unbeneficial, he must not undertake it.

“If that bhikkhu knows the matter to be beneficial, he must further examine whether it is timely or untimely. It might be undertaken at an improper time. If that bhikkhu knows that it would be undertaken at an improper time, he must not undertake it.

“If that bhikkhu knows it to be timely, he must further consider whether undertaking the matter will cause the Sangha to quarrel, slander and revile one another, cause the Sangha to be broken, cause the Sangha to be divided, and cause the Sangha to become defiled; or whether it will not cause the Sangha to quarrel, up to and including not causing the Sangha to become defiled. If that bhikkhu knows that undertaking the matter will cause the Sangha to quarrel, up to and including causing the Sangha to become defiled, he must not undertake it.

“If that bhikkhu knows that undertaking the matter will not cause the Sangha to quarrel, up to and including not causing the Sangha to become defiled, he must further examine whether, in undertaking the matter, he will have bhikkhus as companions or will have none. It might be that in undertaking the matter he will have no bhikkhus as companions. If that bhikkhu knows that in undertaking the matter he will have no bhikkhus as companions, he must not undertake it. If he knows that he has bhikkhus as companions, he should undertake it at the proper time, with a good heart and wholesome intentions.

“Upāli, any bhikkhu who understands these five qualities may serve as a person who handles Sangha affairs.”

At that time, the Venerable Upāli immediately rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and spoke this verse:

For the Sangha, this teaching is proclaimed,

Its meaning and benefit thus determined.

How may one know who is foremost,

The bhikkhu who remains steadfast?

The Blessed One then answered Upāli with the following verse:

Foremost, his moral discipline is unbroken;

The bhikkhu adorns himself with dignified conduct.

His adversaries cannot lawfully reproach him;

Being thus, by whom could he be censured?

That person abides in pure moral discipline,

Speaking without fear and without doubt.

Amid the assembly, unmoved and unafraid,

He answers each question without losing its meaning.

Whatever principle is asked within the assembly,

He answers at once, without pondering or anxiety.

Whenever asked its meaning, he can reply;

Though answering many questions, his mind remains unmoved.

He reveres all the elder bhikkhus,

Those of senior, middle, and junior standing.

He can state the origins and discern them well,

And understands the deceitful words of adversaries.

His adversaries cannot surpass him;

Moreover, he is able to discipline many people.

Always serving as a teacher, without deficiency,

Adorned with wisdom, he is known to all.

If one has committed such a deed,

Or has not, the offense is removed.

He knows both aspects of this defilement;

Knowing the defilement, confession removes it.

If one does not repent, the assembly leaves him alone;

If one repents, the assembly does not expel him.

[885a1]Such a person should be exhorted;

Thus should the matter be clearly understood.

One with faith is able to accept it.

For the Sangha’s sake, he is then expelled.

When expelled by the assembly, he should heed its words,

Complying without arrogance;

Revering the elders,

Those of senior, middle, and junior standing,

Whose wisdom brings abundant benefit.

Such a person can protect the Dharma.^[34]

Notes:

^[107] Purified ground 淨地; Pali, Mahāvagga vi, Vin.i. 239, kappiyabhūmi, a specially designated area. The Hành sự sao 10 (T40n1804 p.119b14) explains: “The act is defiled, and therefore it is said to be impure.” However, the Chinese character tịnh (“purified”) in such terms as purified kitchen, purified storehouse, and rendering permissible all translates the sense of the Sanskrit kalpa (Pali: kappa), whose primary meaning is “discriminative consideration” (translated by Yijing as “discrimination”). Accordingly, a purified object, or one rendered permissible, is an object designated (legitimized) for some particular use. Thus, the word “purified” here has nothing to do with defilement or purity, as explained in the Hành sự sao.

^[108] Mahāvagga vi lists three kinds of purified ground: 1. ussāvanantika, purified ground established by proclamation, such as by planting stakes, setting stones, and separately designating it. 2. gonisādi, established as circumstances require: wherever it is needed, it is made there, just as a cowshed is made wherever the cattle rest. 3. gahapati, designated by the donor when a monastery is built.

^[109] Picking fruit oneself and eating it.

^[110] Compare the Pali, Vin. ii. 109, pañcahi samaṇakappehi phalaṃ paribhuñjitum, to eat fruit under the five conditions that render it permissible for an ascetic: aggiparicitaṃ (touched by fire), satthaparicitaṃ (touched by a blade), nakkhaparicitaṃ (touched by a fingernail), abījaṃ (without a germinable seed), nibbattabījaṃ (the seed has been rendered infertile).

^[111] Purified by a wound 瘡淨.

^[112] Picking vegetables oneself and eating them.

^[113] Picking it up oneself and then handing it to another person.

^[114] For the procedure of receiving, see nn. 117 and 118 below.

^[115] It is permitted to keep it overnight.

^[116] Another person cooks it for oneself.

^[117] That is, the formal procedure of receiving: The food is placed on the ground. The attendant brings it and presents it to the bhikkhu. The bhikkhu receives it by “turning his hand palm upward.” Cf. Hành sự sao (T40n1804 p.123c02).

^[118] The Five-Part Vinaya: (…) eating food without having received it is equivalent to taking what has not been given. Cf. Hành sự sao (T40n1804 p.123b03).

^[119] Phi đào 椑桃; a kind of persimmon (Từ nguyên).

^[120] An object that has been moved, having been touched by the hand of the person moving it, no longer belongs to its former owner and is therefore no longer purified. If the former owner wishes to use it, the formal procedure of receiving must be performed again. If the person who moves it acts with malicious intent, he commits a duṣkṛta offense.

^[121] Afflicted with dampness 患濕;

^[122] Bean meal 豆糗. Khứu: parched rice or barley, dried cooked rice, or dry provisions (Kangxi Dictionary). See the related notes above.

^[123] Meal container 糗签. Correctly written as 奩. Hành sự sao 10 (T40n1804 p.126c19).

^[124] Wooden tub 木欓. Kangxi Dictionary: đảng, a wooden tub.

^[125] These belong to staple foods, namely the five kinds of principal food, or bhojanīya. These foods are related to the rules concerning accepting invitations and eating after one has already eaten a full meal.

^[126] Overnight salt 共宿鹽; salt kept together overnight, salt permitted to be kept overnight. Salt is edible; inedible food is not. If the two are intentionally mixed to make food, it may be eaten.

^[1] Pali, Kathinakkhandhaka, Vin.i. 253: there were thirty bhikkhus, forest dwellers living in the country of Pāvā.

^[2] Robe of merit 功德衣. Pali: kaṭhina. Mahāvagga vii, Vin. i. 254.

^[3] Niḥsargika 1: keeping an extra robe.

^[4] Niḥsargika 2: spending the night apart from one’s robe.

^[5] Bhikkhu Pācittiya 33: eating as a separate group.

^[6] Bhikkhu Pācittiya 32: successive meals.

^[7] Bhikkhu Pācittiya 42.

^[8] See Bhikkhu Pācittiya 60.

^[9] This refers to an old robe used as the kaṭhina robe.

^[10] See the passage below: a robe entailing forfeiture that has not been rendered permissible cannot validly be received.

^[11] The formula for receiving the robe, which each bhikkhu recites three times, as above.

^[12] The formula for receiving the robe above is divided into three separate occasions of recitation. On each occasion it is recited three times.

^[13] One is granted the five relaxations, that is, the five dispensations. See above.

^[14] The robe loses its validity for an individual bhikkhu in eight cases.

^[15] The robe is unfinished 衣不竟. The Kaṭhina Proceedings: indeterminate. A bhikkhu goes outside the boundary to seek a robe. When departing, he intends not to return; if the robe is being sewn, the kaṭhina is relinquished while the robe is still unfinished.

^[1] Câu-thiểm-di 拘睒彌; in the Ten-Recitation Vinaya: Câu-xá-di 俱舍彌. A commonly encountered transcription is Kiêu-thưởng-di 憍賞彌. Skt. Kauśāmbī. Pali: Kosambī, capital of the kingdom of Vaṃsa (Skt. Vatsa).

^[2] The Ten-Recitation Vinaya: performing an act of suspension for refusing to acknowledge an offense 不見擯, expelling him because he would not acknowledge the offense. Pali: āpattiyā adassane ukkhipiṃsu, suspension (setting that bhikkhu aside) because he would not acknowledge the offense.

^[3] The Ten-Recitation Vinaya: the expelled bhikkhu was learned in the Dharma, learned in the Vinaya, renowned and influential, and supported by many people. The Pali, Vin.i. 337, states the same as the Ten-Recitation Vinaya.

^[4] Bhikkhus who follow the suspended bhikkhu 隨舉比丘: bhikkhus who side with the bhikkhu who has been suspended. Pali: ukkhitānuvattaka bhikkhu. Forms of suspension (Vin.i. 339): not extending invitations, not performing Sangha acts together, not sitting together, not sharing the same room…

^[5] The Ten-Recitation Vinaya: Some bhikkhus were persuaded by the expelled bhikkhu. Others maintained their position. The Sangha divided into two factions that disputed with one another.

^[6] Performing the act of reciting the precepts as a separate faction 別部說戒羯磨; the schism in the Sangha had taken definite form.

^[7] Vin.i. 340: The suspended bhikkhu performed the act of reciting the precepts within the boundary; the act was in accordance with the Dharma. Meanwhile, the bhikkhus who had suspended him went outside the boundary and performed the act of reciting the precepts; their act was also in accordance with the Dharma. Both were valid because the formal Sangha acts were performed in two different residences.

^[8] Refusal to acknowledge an offense 不見犯, refusal to confess 不懺悔, and refusal to relinquish a wrong view 不捨惡見: all entail an act of suspension. For forms of suspension, see n. 4 above.

^[9] The Ten-Recitation Vinaya: Residing together on one’s own authority…, the expelled bhikkhu leaves that community and returns to this community.

^[10] They should not sit so close together that they might engage in a verbal altercation or fight. Vin.i. 341: bhinne saṅghe adhammaiyāyamāne asammodikāya vattamānāya ettāvatā na… hatthaparāmāsaṃ karissāmā ti āsane nisīditabbaṃ, “When the Sangha is divided, proceeding contrary to the Dharma and in discord… they should sit at such a distance that ‘we shall not be able to reach one another with our hands.’”

^[11] Pali, ibid., bhinne saṅghe dhammiyāyamāne… āsanantarikāya nisīditabbaṃ, “When the Sangha is divided but proceeds in accordance with the Dharma and in harmony, they should sit close together (without a gap).”

^[12] See note (above).

^[13] The forms of suspension applicable to a bhikkhu subjected to an act of suspension.

^[14] Phạm Thí 梵施. For the narrative, see Madhyama Āgama 17, Sūtra No. 72, “The Former Life of King Trường Thọ” (No. 26.72); Ekottarika Āgama 16, No. 125 (24.8). Pali: Brahmadatta; cf. M. 128 Upakkilesa; Vin.i. 342.

^[15] Già-xa 伽奢. Pali: Kāsi; in the Buddha’s time, it was one of the sixteen great kingdoms, with its capital at Bārāṇasī (Vārāṇasī); it was annexed to Kosala, which was ruled by Pasenadi.

^[16] Trường Sanh 長生. In the Madhyama Āgama cited above: Trường Thọ. Pali: Dīghīti.

^[17] Phú-lô-hê-xỉ 富盧醯侈. Pali: purohito brahmaṇo, the brahmin royal chaplain. This is an office, not a name. He was the state preceptor of King Brahmadatta.

^[18] Trường 長. The Ming edition has: Trường Māṇava (a transcription of māṇava: youth). Pali: Dīghāvu.

^[19] This refers to kings, who live by the sword.

^[20] Madhyama Āgama: “With all manner of speech, they divide the Supreme Assembly.”

^[21] Madhyama Āgama: “When the Noble Assembly is disrupted, no one can prevent it.”

^[22] Cf. the Pali Dhammapada, Dhp. 3–6.

^[23] Cf. the Pali Dhammapada, Dhp. 11–12.

^[24] Cf. the Pali Dhammapada, Dhp. 32–330.

^[25] Madhyama Āgama 17 (T01n0026 p.535c18): The Blessed One went to the village of Sa-lâu-la and afterward to the Guarded Grove. Cf. Vin.i. 350: he went to the village of Bālakaloṇakara. Afterward he went to Pārileyya. Finally, he returned to Sāvatthi.

^[26] The eighteen matters that cause a schism in the Sangha. Sarvāstivāda Vinaya 30 (T23n1435, p. 216a23): “If a bhikkhu declares Dharma to be non-Dharma, non-Dharma to be Dharma; Vinaya…, non-Vinaya…; an offense, no offense; grave, light; with a remainder, without a remainder; customarily practiced, not customarily practiced;

spoken, not spoken…” Cf. Vin. i 354: aṭṭhārasahi vatthuhi adhammavādī: eighteen grounds of false teaching that lead to a schism in the Sangha: adhammaṃ dhammoti dīpeti (declaring non-Dharma to be Dharma), dhammaậmdhammoti dīpeti (declaring Dharma to be non-Dharma), avinayaṃ (non-Vinaya)…vinayaṃ (Vinaya)…abhāsitaṃ alapitaṃ tathāgatena (this was not spoken by the Tathagata), bhāsitaṃ lapitaṃ tathāgatena (this was spoken by the Tathagata), anāciṇṇaṃ tathāgatena (this was not customarily practiced by the Tathagata), āciṇṇaṃ tathāgatena (this was customarily practiced by the Tathagata), apaññattaṃ tathāgatena (that which was not prescribed by the Tathagata), paññattaṃ tathāgatena (that which was prescribed by the Tathagata), anāpattiṃ (no offense), āpattiṃ (an offense),

lahukaṃ āpattiṃ (a light offense), garukaṃ āpattiṃ (a grave offense), sāvasesaṃ āpattiṃ (an offense with a remainder), anavasesaṃ āpattiṃ (an offense without a remainder), thullaṃ āpattiṃ (a gross offense), athullaṃ āpatti (an offense that is not gross)…

^[27] Vin. i. 356: vivittaṃ senāsanaṃ dātabbaṃ, they should be given separate lodging.

^[28] Pali, ibid., “All should receive an equal share.” (sabbesa samakaṃ bhājetabbaṃ)

^[29] See nn. 140 & 141 above.

^[30] A-nan-bân-đê 阿難邠坻. A transcription referring to Anāthapiṇḍika. Pali: Anāthapiṇḍika.

^[31] Dispute 諍事; a ground giving rise to contention, the cause of a dispute. There are four kinds of dispute: disputes over words, disputes concerning admonition, disagreements over accusations of offenses, and disputes concerning duties to be performed. Pali, Vin. ii.88: cattārīmāni bhikkhave adhikaraṇāni vivādādhikaraṇaṃ, anuvādādhikaraṇaṃ, āppattādhikaraṇaṃ, kiccādhikaraṇaṃ.

^[32] A-nậu-bà-đà 阿[少/兔]婆陀. Pali: anuvāda, censure, criticism, or accusation of another person.

^[33] See the preceding section (to locate it again).

^[34] End of fascicle 43.