四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

11. [928a7] The Blessed One was staying at Varanasi. At that time there was a famine; rice and grain were scarce, the people were hungry, and alms were difficult to obtain. After the bhikkhunis had eaten, some food remained. They then thought, “Are we permitted to give this leftover food of ours to the bhikkhus?” The Buddha said:

“It is permitted.”

They thought again, “Are we permitted to hand food to the bhikkhus?” The Buddha said:

“It is permitted to hand it to them.”

“If we hand our food that has been kept overnight to the bhikkhus, does it become allowable?” The Buddha said:

“It becomes allowable.”

At that time, after the bhikkhus had eaten, some food remained. They thought, “Are we permitted to give this food of ours to the bhikkhunis?” The Buddha said:

“It is permitted.”

“Are we permitted to hand food to the bhikkhunis?” The Buddha said:

“It is permitted to hand it to them.”

At that time there was food that had been kept overnight. The bhikkhus thought, “If we give it to the bhikkhunis, does it become allowable?” The Buddha said:

“It becomes allowable.”

12. At that time, bhikkhunis dwelt in an aranya. Later, an incident occurred there.^[49] The bhikkhus reported it to the Buddha. The Buddha said:

“Bhikkhunis should not dwell in an aranya.”^[50]

Bhikkhunis lived in the house of a layperson.^[51] They saw the householder kissing and caressing his wife, touching her body and squeezing her breasts. When the young bhikkhunis saw this, they became disenchanted with the Buddha’s teaching. The bhikkhunis told the bhikkhus, and the bhikkhus reported it to the Buddha. The Buddha said:

“I permit separate dwellings to be made for bhikkhunis.”

A certain bhikkhuni practiced crafts in a separate dwelling and taught crafts to others.^[52] The Buddha said:

“A bhikkhuni should not practice crafts in a separate dwelling.”

A certain bhikkhuni sold liquor in a separate dwelling.^[53] The Buddha said:

“One should not sell liquor in a separate dwelling.”

A certain bhikkhuni allowed a prostitute to stay in the dwelling. The Buddha said:

“One must not do so.”

13. Some kept perfumes, flowers, and ornaments.^[54] The Buddha said:

“One should not do so.”

14. At that time, the group of six bhikkhunis stood in alleys, at crossroads, on thoroughfares, in marketplaces, and beside heaps of refuse. When the laypeople saw them, they took offense, criticized them, and reviled them, saying:

“These bhikkhunis have no sense of shame and do not observe the pure life. Outwardly they claim, ‘We know the true Dharma,’ yet they stand in such places like prostitutes. What true Dharma is there in that?”

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

“Bhikkhunis should not stand in such places.”

15. At that time, the group of six bhikkhunis rubbed their bodies with ivory and bone implements to make their skin lustrous. The bhikkhus reported this to the Buddha.^[55] The Buddha said:

“One must not do so.”

The group of six bhikkhunis rubbed their bodies with fine powder to make their skin lustrous.^[56] The Buddha said:

“One must not do so.”

Some rubbed the hair on their bodies to make it curl. The Buddha said:

“One must not do so.”

Some cut the hair on their bodies. The Buddha said:

“One must not do so.”

A certain bhikkhuni wrapped a robe around her waist to make it appear slender and beautiful. The Buddha said:

“One must not do so.”

A certain bhikkhuni wore women’s clothing. The Buddha said:

“One must not do so.”

A certain bhikkhuni wore men’s clothing. The Buddha said:

“One must not do so. I permit bhikkhunis to wear the robes of bhikkhunis.”

A certain bhikkhuni wrapped many robes around her chest^[57] to make it appear larger. The Buddha said:

“One must not do so.”

Some did not wrap their robes securely, leaving their bodies exposed. The Buddha said:

“One must not do so.”

Some fashioned bird-ear shapes at the ends of their waist cords. The Buddha said:

“One must not do so.”

Some made waist cords from mandala. The Buddha said:

“One must not do so.”

Some kept belau waist cords.^[58] The Buddha said:

“One must not do so.”

Some kept sa waist cords.^[59] The Buddha said:

“One must not do so.”

Some used loose threads as waist cords with which to bind their robes. The Buddha said:

“I permit bhikkhunis to braid or weave a waist cord that encircles the waist once. If it is woven in a round form, I permit it to encircle the waist twice.”

16. Bhikkhunis went to a place where women bathed.^[60] While they were bathing, female thieves and prostitutes said to the bhikkhunis:

“You are still young, and the hair beneath your arms has only just begun to grow. How can you practice the pure life? You should enjoy sensual pleasure while the time is right. Do not let yourselves regret it later. When you are old, you can practice the pure life. In this way, neither will be lost.”

When the young bhikkhunis heard this, they became disenchanted with the Buddha’s teaching. The bhikkhus reported this to the Buddha. The Buddha said:

“Bhikkhunis should not bathe at women’s bathing places.”

Bhikkhunis bathed near laymen. When the laypeople saw them, they took offense:

“These bhikkhunis have no sense of shame and do not practice the pure life. Outwardly they claim, ‘We know the true Dharma.’ What true Dharma is there in this? Why do they bathe beside laymen, no differently from female thieves and prostitutes?”

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

“Bhikkhunis must not bathe beside laymen.”

At that time, there was a woman whose husband was away. She committed adultery with another man and became pregnant. She induced an abortion herself and then went to a bhikkhuni who regularly instructed her, saying, “My husband is away. I became pregnant by another man. I have aborted the fetus. Could you dispose of it for me?”

The nun replied, “Yes.”

That bhikkhuni placed it in a bowl, covered it securely, inverted another bowl over it, put it into a bag, and carried it out to the road to discard it.

At that time, there was a householder of Sravasti who had always made this vow: “If I have not first made an offering to one who has gone forth, I will not eat.” He made it a rule to make an offering first and eat only afterward. Early one morning, the householder had business elsewhere, so he sent a man out, saying:

“Go to a crossroads or an alley, and if you see anyone who has gone forth, invite that person here.”

The man obeyed and went out to search along the road. When he saw the bhikkhuni, he hurriedly said:

“Venerable lady, please come inside. There is someone here who wishes to offer food.”

The bhikkhuni said:

“Enough! Enough! Let this count as the offering already made.”

The man said:

“That will not do. You must come inside so that I may offer you food.”

The bhikkhuni said:

“Enough! Enough! There is no need to make an offering.”

The man forcibly led the bhikkhuni into the house. Once inside, he said:

“Venerable lady, please give me your bowl so that I may place food in it.”

That bhikkhuni said:

“Enough! Enough! Let this count as the offering already made.”

“Give me your bowl, and I shall offer you food.”

The nun again said:

“There is no need to make an offering.”

The man then forcibly seized the alms bowl. He saw inside it a fetus that had just been aborted.

When the householder saw this, he took offense, saying:

“Bhikkhunis have no sense of shame and do not practice the pure life. Outwardly they claim, ‘We know the true Dharma.’ But what true Dharma is there in this? She induced an abortion herself and then carried it away to discard it, no differently from prostitutes and female thieves.”

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

“When someone dies in a layperson’s household, a bhikkhuni should not carry the corpse away and dispose of it for them.^[61] If a bhikkhuni sees a bhikkhu seeking alms in a village, she should open her bowl and let the bhikkhu inspect it.”

17. At that time, a sick layperson came to the bhikkhunis’ dwelling and asked to be cared for. This was reported to the Buddha. The Buddha said:

“I permit them to find a way to send that person away. If that person has faith in and delights in praising the Buddha, Dharma, and Sangha, the bhikkhunis should, according to their ability, ask someone to care for that person.”

Afterward, that person died. The bhikkhunis were apprehensive and did not dare bury the body. They reported this to the Buddha. The Buddha said:

“Because it is necessary to cleanse the dwelling place, you are permitted to bury it.”

At that time, in a border region of King Prasenajit’s realm, the people had risen in rebellion. The group of six bhikkhunis, while traveling through the countryside, came to a place where danger was suspected. When the bandits’ companions saw them, they thought, “These bhikkhunis are esteemed and cherished by King Prasenajit. We must not molest them.” When the laypeople saw this, they took offense:

“These bhikkhunis know no shame. Outwardly, they claim, ‘We understand the true Dharma.’ Yet what true Dharma could permit such conduct? Why do they travel through the countryside where danger is suspected, behaving [929a1] no differently from female bandits and prostitutes?”

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

“Bhikkhunis should not travel through the countryside in a border region where danger is suspected.”^[62]

18. At that time, bhikkhunis had a dwelling place in the wilderness, while bhikkhus had a dwelling place in a village. They wished to exchange them and reported this to the Buddha. The Buddha said:

“You are permitted to exchange them.”

At that time, some bhikkhunis had a wilderness dwelling, while a layperson had a dwelling in a village. They wished to exchange them and reported this to the Buddha. The Buddha said:

“You are permitted to appoint a kappiya attendant to make the exchange.”

At that time, two laypeople were disputing over a dwelling place. One of them offered it to the Bhikkhuni Sangha, and the Bhikkhuni Sangha accepted it. The other layperson took offense and said:

“These bhikkhunis know no shame. They accept much and never know contentment. Outwardly, they claim, ‘We understand the true Dharma.’ Yet what true Dharma could permit such conduct? When a dwelling place is under dispute and one party offers it, why do they accept it? Although the donor may never tire of giving, the recipient ought to know contentment!”

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

“A dwelling place that is under dispute should not be accepted.”

At that time, the bhikkhuni Mahapajapati had a dwelling for bhikkhunis in the royal garden and wished to spend the rains retreat there, but she was apprehensive and did not dare do so because the Blessed One had said, “Bhikkhunis may not dwell in the wilderness.” Yet the bhikkhunis’ dwelling in the royal garden was secure.^[63] She did not know what to do.

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

“Except for the bhikkhunis’ dwelling in the royal garden, they should not stay in any other wilderness place.”

19. There was a bhikkhuni who did not attend the place of instruction. This was reported to the Buddha. The Buddha said:

“She must attend.”^[64]

There was a bhikkhuni who had business concerning the Buddha, Dharma, or Sangha, or who was caring for a sick bhikkhuni. This was reported to the Buddha. The Buddha said:

“She is permitted to convey her consent.”

At that time, Kaludayin insulted and struck the bhikkhunis. He would spit at them, throw flowers at them, splash them with water, speak lewdly, tell deceptive falsehoods, and utter words of enticement.

Insulting means saying such things as, “May your vagina rot and become ulcerated so that a donkey may mate with you.”

Striking means hitting with the hand, a staff, or a stone.

Speaking lewdly means speaking of the two passages as being attractive or unattractive.

Telling deceptive falsehoods means saying, “If a man bathes until clean, anoints his body with perfume, combs his hair, adorns his body with garlands and jeweled necklaces, and holds a parasol made of peacock feathers, nothing could be more beautiful than this.” Or he would speak similarly about a woman.

Enticing means saying, “Elder sister, you are still young and have only just begun to grow hair beneath your arms. Why must you live in this way? You should make use of your youth: cease practicing the holy life and first enjoy the pleasures of the five senses. When you grow old, you may then practice the holy life.”

At that time, the young bhikkhunis became disenchanted and no longer delighted in the Buddha’s Dharma. When the other bhikkhunis heard of this, those among them who had few desires, knew contentment, practiced austerities, delighted in training, and possessed a sense of shame criticized Kaludayin, saying, “Why do you insult and strike the bhikkhunis, even using deceptive words to entice them?”

The bhikkhunis informed the bhikkhus, and the bhikkhus reported the matter to the Buddha. The Buddha then assembled the Bhikkhu Sangha and, by innumerable means, rebuked Kaludayin: “Why do you abuse, strike, and insult the bhikkhunis, even using false words to entice them?”

After rebuking him by innumerable means, the Blessed One told the bhikkhus:

“I permit the Bhikkhuni Sangha to carry out against Kaludayin an act of withholding homage by a motion and one proclamation.”

The procedure is as follows: Within the assembly, a person capable of carrying out the formal act should be appointed to make the following motion in accordance with the matter at hand:

“Elder Sisters of the Sangha, please listen! This Kaludayin has abused, struck, and insulted the bhikkhunis, even using deceptive words to entice them. If the time is appropriate for the Sangha, may the Sangha consent to carry out against Kaludayin an act of withholding homage. This is the motion.

“Elder Sisters of the Sangha, please listen! This Kaludayin has abused, struck, and insulted the bhikkhunis, even using deceptive words to entice them. The Sangha will now carry out an act of withholding homage against him. Those elder sisters who consent to the Sangha’s carrying out an act of withholding homage against Kaludayin should remain silent. Whoever does not consent should speak.

“The Sangha has consented to carry out an act of withholding homage against Kaludayin. The Sangha consents, and therefore remains silent. Thus do I record this matter.”

At that time, Kaludayin became compliant with the Bhikkhuni Sangha and did not dare act contrary to it. He went to the Bhikkhuni Sangha and requested the rescission of the act of withholding homage. The bhikkhus reported this to the Buddha. The Buddha said:

“If he has become compliant with the Bhikkhuni Sangha, does not dare act contrary to it, and goes to the Bhikkhuni Sangha to request the rescission of the act of withholding homage, the Bhikkhuni Sangha should rescind it by a motion and one proclamation.”

The rescission is to be carried out as follows: Within the assembly, a person capable of carrying out the formal act should be appointed to make the following motion in accordance with the matter at hand:

“Elder Sisters of the Sangha, please listen! The Bhikkhuni Sangha carried out against this Kaludayin an act of withholding homage. He has now become compliant with the Bhikkhuni Sangha and does not dare act contrary to it. He has now come to the Bhikkhuni Sangha to request the rescission of the act of withholding homage. If the time is appropriate for the Sangha, may the Sangha consent now to rescind the act of withholding homage. This is the motion.

“Elder Sisters of the Sangha, please listen! The Bhikkhuni Sangha carried out against this Kaludayin an act of withholding homage. He has now become compliant with the Bhikkhuni Sangha and does not dare act contrary to it. He has come to the Bhikkhuni Sangha to request the rescission of the act of withholding homage. The Sangha will now rescind for Kaludayin the act of withholding homage. Those elder sisters who consent to the Sangha’s rescinding for Kaludayin the act of withholding homage should remain silent. Whoever does not consent should speak.

“The Sangha has consented to rescind for Kaludayin the act of withholding homage. The Sangha consents, and therefore remains silent. Thus do I record this matter.”

20. The group of six bhikkhus went to the bhikkhunis’ dwelling and stayed together with the group of six bhikkhunis. They frolicked together, chanted together, cried aloud together, and laughed merrily, disturbing the bhikkhunis who were meditating. The bhikkhus reported this to the Buddha. The Buddha said:

“I permit them to be barred.”

The bhikkhunis then barred everyone from entering the bhikkhunis’ dwelling. The Buddha said:

“You should not bar everyone. You should bar them from whatever place is being disturbed. If the entire dwelling is being disturbed, then you may bar them from the whole dwelling.”

The group of six bhikkhunis went to the dwelling of the Bhikkhu Sangha and stayed together with the group of six bhikkhus. They frolicked together, chanted together, cried aloud together, and laughed merrily. This was reported to the Buddha, and the Buddha permitted them to be barred. They then barred everyone. The Buddha said:

“You should not bar everyone. You should bar them from whatever places are being disturbed. Only if the entire dwelling is being disturbed may you bar them from the whole dwelling.”

The novice monks belonging to the group of six monks went to the dwelling place of the nuns and stayed together with the novice nuns and probationer nuns belonging to the group of six nuns. They also frolicked together, recited blessings to one another, cried and shouted together, laughed and rejoiced together, and disturbed the nuns who were sitting in meditation. The monks reported this to the Buddha. The Buddha said:

“Summon them, reprimand them, and impose discipline upon them. If they do not change, a formal act of withholding reverence should be carried out against the preceptor and acarya of those novice monks.”

The novice nuns and probationer nuns belonging to the group of six nuns went into the monastery and stayed together with the novice monks belonging to the group of six monks. They also frolicked together, recited blessings to one another, cried and shouted together, laughed and rejoiced together, and disturbed the monks who were sitting in meditation. The monks reported this to the Buddha. The Buddha said:

“Summon them, reprimand them, and impose discipline upon them. If they do not change, a formal act of relinquishing the responsibility of instruction should be carried out against the preceptor and acarya of those novice nuns.”^[65]

21. At that time, not far from the dwelling place of the nuns, there was a flowing channel of water. A nun exposed herself to the current flowing against her body, experienced pleasure, and became doubtful. The monks reported this to the Buddha. The Buddha said:

“She has not committed a parajika offense, but has committed a sthulatyaya offense. A nun should not expose herself to a current flowing against her in this way.”

The nun Nanda went beneath a flowering tree at a place for walking meditation, where a robber seized her and subjected her to sexual molestation. The nun became doubtful and reported the circumstances to the Buddha. The Buddha asked:

“Nanda, did you experience pleasure?”

Nanda replied:

“It was like hot iron pressed against my body.”

The Buddha said:

“There is no offense. However, a nun should not go alone to a place for walking meditation in this way.”

22. The nun Utpalavarna^[66] was practicing walking meditation in a wilderness dwelling. This nun [930a1] was beautiful and of stately appearance. A young brahmin saw her and became infatuated with her. He seized her hand and attempted to violate her. The nun said:

“Release me. I will go to that place.” The man released the nun Utpalavarna and went to that place. As soon as she arrived, the nun smeared herself with excrement. The brahmin became enraged, picked up a stone, and struck her on the head, causing both her eyes to protrude. At that moment, Utpalavarna did not remember that she possessed supernormal powers. When she later recalled this, she used her spiritual power to fly to the Buddha, bowed with her head at his feet, and stood to one side. The Buddha said:

“If this nun has faithful confidence, her two eyes will be restored to their former condition.”

As soon as the Buddha had spoken, the nun’s two eyes were restored to their former condition. The nun became doubtful. The Buddha said:

“There is no offense. However, a nun should not go to a wilderness dwelling in this way.”

23. A nun who had broken the precepts became pregnant. While urinating and defecating on a suspended latrine platform,^[67] she miscarried, and the fetus fell into the latrine pit. The sanitation worker saw this and, taking offense, reviled her, saying:

“Nuns are shameless and do not cultivate the pure life. Outwardly, they declare, ‘I understand the true Dharma.’ But what true Dharma is there in such conduct? She miscarried into a latrine pit, no different from a female thief or a prostitute.”

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

“A nun should not urinate or defecate on a suspended latrine platform.”

That nun became doubtful and did not dare to urinate or defecate over water. The Buddha said:

“It is permitted.”

24. When a nun sat cross-legged, impure blood flowed out and soiled her heels.^[68] When she went on almsround, insects clung to her feet. The householders saw this and mocked her. The monks reported this to the Buddha. The Buddha said:

“A nun should not sit in the full cross-legged posture.”

Some became doubtful and did not dare to sit in the half-cross-legged posture. The Buddha said:

“I permit sitting in the half-cross-legged posture.”

25. The Blessed One was staying in the country of Sravasti. At that time, the group of six nuns peered through openings into the houses of laypeople. The householders saw this and, taking offense, said:

“Nuns are shameless. Outwardly, they declare, ‘I understand the true Dharma.’ But what true Dharma is there in such conduct? Why do they peer through openings into other people’s houses like female thieves or prostitutes?”

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

“A nun should not peer through openings into the houses of laypeople in this way.”

26. The Blessed One was staying in the city of Rajagrha. At that time, Ananda and a great Sangha of five hundred monks were traveling among the people in Magadha.^[69] The Venerable Ananda had sixty disciples, all of whom were young and wished to relinquish the precepts and return to lay life. When the Venerable Ananda arrived in Rajagrha, the elder Mahakasyapa saw Ananda approaching from afar and said:

“This assembly is about to fall away. You are a child who does not know contentment.”^[70]

Ananda said:

“Venerable sir,^[71] gray hair has already appeared upon my head. Why can I still not avoid being called a child by Venerable Kasyapa?”

Kasyapa replied:

“You and the young monks do not properly guard the sense faculties; you eat without knowing contentment; during the first and last watches of the night, you do not apply yourselves diligently to cultivation. You wander from house to house, eating food in vain. Your assembly will fall away. You are a young monk who does not know contentment.”

When the nun Sthulananda heard these words, she became angry and displeased, and said:

“Mahakasyapa was formerly a non-Buddhist ascetic. How dare he revile Ananda^[72] as a child and make Ananda unhappy?”

Mahakasyapa said to Ananda:

“Look at how this nun angrily reviles me. Ananda, apart from the Blessed One, I do not recall anything else outside the Buddha’s Dharma.”^[73] Ananda then said:

“Venerable sir, I ask forgiveness for the ignorance of this woman.”

Mahakasyapa spoke in this way three times. Ananda likewise asked forgiveness three times.

When the night had passed and early morning came, Mahakasyapa put on his robe, took up his alms bowl, and entered Rajagrha to seek alms. When the nun Sthulananda saw him, she reviled him.^[74] The nuns heard of this. Among them were those of few desires who knew contentment, practiced austerities, delighted in studying the precepts, and possessed a sense of shame. They reproached Sthulananda, saying:

“Why did you revile the Venerable Kasyapa?” The nuns reported this to the monks. The monks reported it to the Buddha. Because of this matter, the Buddha assembled the Sangha of monks and reprimanded the nun Sthulananda, saying:

“Why did you revile the Venerable Kasyapa?”

After the Blessed One had reprimanded her in numerous ways, he told the monks:

“I permit monks to summon nuns in order to reprimand them and impose discipline upon them. If one monk summons one nun, she must come. If she does not come, she shall be dealt with according to the Dharma.

“If one monk summons two nuns, three nuns, or the Sangha, they should come. If they do not come, they shall be dealt with according to the Dharma.

“If two monks summon one nun, she must come. If she does not come, she shall be dealt with according to the Dharma. If two monks summon two nuns, three nuns, or the Sangha, they must come. If they do not come, they shall be dealt with according to the Dharma. If three monks summon one nun, she should come. If she does not come, she shall be dealt with according to the Dharma. If three monks summon two nuns, three nuns, or the Sangha, they must come. If they do not come, they shall be dealt with according to the Dharma. If the Sangha summons one nun, she should come. If she does not come, she shall be dealt with according to the Dharma. If the Sangha summons two nuns, three nuns, or the Sangha, they must come. If they do not come, they shall be dealt with according to the Dharma.”

At that time, when the group of six monks heard this, they said, “Whenever we wish to summon the nuns, they must come at once. Whatever we wish to order them to do, they must do. Why is this? Because the Blessed One has said, ‘If one monk summons one nun, she must come. If she does not come, she shall be dealt with according to the Dharma. The same applies up to the Sangha.’” The monks reported this to the Buddha. The Buddha said:

“You should consider the persons involved. When it is inappropriate to go, one should not go.”

CHAPTER XVIII.

DHARMA^[1]

1. Visiting Monks

[30c7] The Blessed One was staying in the country of Sravasti.

At that time, a visiting bhikkhu entered an empty room without first asking the resident bhikkhus. A snake fell from above, and he cried out loudly, “A snake! A snake!” A bhikkhu in the adjoining room heard him and asked:

“Why are you crying out so loudly?”

The visiting bhikkhu explained the circumstances in detail. When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in training, and possessed a sense of shame reproached the visiting bhikkhu. They then went to the Blessed One, bowed with their heads at his feet, stood to one side, and reported the matter fully to him. On account of this, the Blessed One assembled the Sangha of bhikkhus and rebuked the visiting bhikkhu:

“What you did was contrary to the Dharma, contrary to proper deportment, contrary to the conduct of a renunciant, contrary to pure conduct, and contrary to harmonious practice. You did what ought not to have been done. Before entering the empty room, why did you not inform the resident bhikkhus, thus allowing a snake to fall from above and then crying out loudly, ‘A snake! A snake!’?”

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

“From now on, I permit the establishment of rules concerning visiting bhikkhus for visiting bhikkhus. A visiting bhikkhu should act in accordance with the rules concerning visiting bhikkhus.”^[2]

He should act in accordance with them as follows: If a visiting bhikkhu wishes to enter a monastery and knows that there is a stupa of the Buddha, a stupa of a shravaka, or an elder there, he should remove his footwear and carry it in his hand.

One bhikkhu did not shake the dust from his footwear, and his hands became soiled when he carried it. The Buddha said:

“One should not carry footwear without first shaking the dust from it. The dust should be shaken off.”

The Blessed One instructed him to shake off the dust, so he struck his footwear against the base of a tree. The tree deity reproached him. The Buddha said:

“One should not strike footwear against the base of a tree. It should be struck against a stone, the end of a log, or a fence, or the two pieces of footwear should be struck against each other.”

When the visitor reaches the gate, he should push it open with his hand. If the gate has a bolt or lock, he should open it. If he cannot open it, he should knock gently so that those inside may hear. If they do not hear, he should knock forcefully. If it still cannot be opened, he should give his robe and bowl to a second bhikkhu to hold, then go along the enclosing wall to find a place where he can climb inside and open the gate.

One bhikkhu walked to the left of the stupa, and the deity protecting the stupa became angry. The Buddha said:

“One should not walk to the left [931a1] but should walk to the right of the stupa.”

Upon entering the monastery, the visiting bhikkhu should hang his robe on a pillar, an elephant-tusk-shaped peg, or a robe rack. Alternatively, he may place his robe and bowl beside a water channel, by a tree, on a stone, or upon the grass, and then go to the place for washing the feet. If there is no water, he should ask where water may be found. He should go to the place indicated and fetch it. He should ask:

“Does the water contain living creatures?”

If told that it does, and the creatures are large, he should agitate the water so that they move away, and then draw water with the vessel.

One bhikkhu took hold of the water vessel without washing his hands. Other bhikkhus who saw this were disgusted. The Buddha said:

“One should not take hold of a water vessel without washing one’s hands. I permit one to clasp the body of the vessel with both forearms or to pass the corner of one’s robe through its handle.”

On reaching the water, he should wash his hands clean and draw enough water to wash his feet. One bhikkhu immersed in the water the hand with which he had washed his feet, and other bhikkhus were disgusted when they saw it. The Buddha said:

“One should not do so. One should pour water with one hand and wash the feet with the other.”

One bhikkhu washed his right foot first and his left foot afterward. The Buddha said:

“One should wash the left foot first and the right foot afterward.”

One bhikkhu put on his footwear without wiping it, thereby soiling his robe. The Buddha said:

“One should not put on footwear without wiping it. It must first be wiped and only then put on.”

One bhikkhu put on his footwear before his feet had dried, causing it to rot. The Buddha said:

“One should not do so! One must wait until the water on one’s feet has dried before putting on one’s footwear.”

The visiting bhikkhu should ask, “I have completed this many rains retreats. Is there a room for me?”

The bhikkhu responsible for receiving visitors should reply, “There is.”

The visitor should ask:

“Is anyone already staying in this room?”

If told that no one is staying there, he should ask:

“Is there bedding?”

If told that there is, he should ask:

“Is there a blanket or not?”

If told that there is, he should ask:

“Are there offerings?”

If told that there are offerings, he should ask:

“Are there utensils?”

If told that there are, he should ask:

“Is there a robe belonging to the room?”

If told that there is, he should ask:

“Are there supplementary benefits^[3]?”

If told that there are and he needs to receive them, he should say:

“I wish to receive them.”

When he reaches the room, he should push the door open. If it has a bolt or lock, he should open it. After opening the door, he should hold both sides of the doorframe and put his head into the room to see whether there are snakes or venomous creatures inside. If there are, he should drive them out and not leave them there.

After entering the room, he should spread out the bed mat, bedding, pillow, and woolen blanket on the ground. Whether these have been laid upon wood, planks, or the earth, he should clearly distinguish their inner and outer surfaces. He should sweep the room clean and remove the refuse and dirt.

He should first find an appropriate place in which to discard them and then do so. If he finds a needle, thread, small knife, any old or damaged article, or even a single medicinal pill, he should put it in one place so that, if its owner recognizes it, the owner may come and retrieve it. He should wipe and sweep such places as the door cracks, pillars, elephant-tusk-shaped pegs, and robe racks.

If the wall is crumbling or damaged, or if there are rat holes, whatever should be plastered should be plastered. If the earthen floor is uneven, he should repair and level it with mud, then sprinkle it with water and clean it. He should take out the floor coverings, beat the dust from them, dry them in the sun, and then bring them back into the room.

If they were previously laid out poorly, he should lay them out again. If they were previously laid out properly, he should restore them as they were. He should take out the bed supports, wipe them clean, and then bring them back inside.

He should sweep the bed clean, beat the dust from it, bring it into the room, and place it upon the supports. He should beat the dust from the bedding, pillow, and woolen blanket, clean them, and spread them upon the corded bed. One bhikkhu kept the robe he commonly wore and the robes he did not commonly wear together in one place.

When he went to take the robe he commonly wore, he confused it with the other robes. The Buddha said:

“The robe commonly worn should be kept separately.”

One bhikkhu kept the bowl bag, footwear bag, needle-and-thread case, and oil container together in one place. The other bhikkhus were disgusted. The Buddha said:

“They should not be kept together in this way. Each kind should be kept in a separate place.”

Before entering the room, he should see whether the doorframe is high or low and then close the door. When leaving the room, he should inspect the walls on all four sides for dust and dirt. If there is dust or dirt, he should sprinkle water and sweep before departing.

He should take the stool and wash it clean. He should prepare a full supply of clean-water vessels, washing vessels, and drinking-water containers. He should ask: Where is the place for defecation?

Where is the place for urination? Which is the pure ground? Which is the impure ground?

Which stupa is the Buddha’s stupa? Which stupa is the shravaka’s stupa? Which room belongs to the foremost elder?

Which rooms belong to the second, third, and fourth elders? He should first pay homage to the Buddha’s stupa, then to the shravaka’s stupa, and then respectfully bow to the four elders in order of seniority.

One bhikkhu grasped an elder’s lower legs while bowing. One should not grasp the lower legs while bowing. Another grasped the knees while bowing. One should not grasp the knees when paying homage. Another turned his robe inside out, wrapped it around his neck, covered his head, covered both shoulders with his robe, and paid homage while wearing footwear. The Buddha said:

“One should not act in any of the foregoing ways.”

From now on, one should bare the right shoulder, remove one’s footwear, place the right knee on the ground, grasp both heels, and say:

“Venerable Sir, I pay homage to you.”

The four elders may be meditating in their rooms; one should respectfully bow to them according to their rank. He should then ask:

“Where is the place for the Sangha’s main meal and light meal? Where are the assembly place and the place for reciting the precepts? Which bhikshu has been appointed by the Sangha to go and receive food? Do donors offer food on the first, eighth, and fifteenth days^[4]? Do donors invite bhikshus in order of seniority to any place to receive food?” He should further ask:

“Is any donor inviting the Sangha to receive a main meal or light meal tomorrow? Is there any donor against whom the Sangha has performed the act of overturning the bowl? Which household is a learner’s family? Where are there vicious dogs? Where are there good people? Where are there bad people?

“From now on, I establish rules of conduct for visiting bhikshus. Visiting bhikshus should comply with them. If they do not comply, they should be dealt with according to the Dharma. From now on, I establish rules of conduct for resident bhikshus. Resident bhikshus must comply with them.”

They should comply as follows:

“When a resident bhikshu hears that a visiting bhikshu has arrived, he should go out to welcome him, take his robe and bowl, and place them either in the bathhouse, in an upper chamber, or at the walking-meditation place.^[5] He should invite the visiting bhikshu to sit, provide water for washing his feet, a water vessel, and a cloth for drying his feet. He should carry the visitor’s sandals and place them on the left side, taking care that they do not become soiled with mud. If they are soiled with mud, he should move them elsewhere. After washing the visiting bhikshu’s feet, he should put away the foot-washing utensils in their original place and ask, ‘Venerable Elder, would you like some drinking water?’

“If he says that he would like water, the resident bhikshu should take a pitcher and fetch it. If he handles the pitcher without washing his hands, the bhikshus will be disgusted. He should hold the pitcher with both hands or hook the corner of his robe through its handle. Upon reaching the place where water is drawn, he should wash his hands clean. If the water is from a pond or stream, he should brush aside the surface water with his hand and draw clean water from below. When one bhikshu carried water at midday, the water became hot. The Buddha said:

“He should cover it with grass or leaves before carrying it.” That bhikshu did not wash the leaves clean with water. The Buddha said that they should be washed clean.

After drinking, that bhikshu did not wash the cup before offering it to another person. When he offered it to a bhikshu, the bhikshu was disgusted. The Buddha said:

“It should be washed before being handed to another person.”

That bhikshu spoke while handing over the water, and saliva sprayed into it.

The Buddha said:

“One should not speak while holding out water in this way. If it is necessary to speak, one should turn one’s face aside before speaking.”

That bhikshu put the vessel away without washing it. The bhikshus who saw this were disgusted. The Buddha said:

“One should not do so.”

The resident bhikshu should ask, “Venerable Elder, how many rains have you observed?”

If the visiting bhikshu states how many rains he has observed, the resident bhikshu should guide him accordingly:

“You may stay in this room. This is the rope bed; this is the wooden bed; these are the mattress, pillow, woolen blanket, and floor covering; this is the spittoon; this is the urinal; this is the place for defecation; this is the place for urination; this is the pure place; this is the impure place; this is the Buddha’s stupa; this is the shravakas’ stupa; this is the room of the foremost Elder; these are the rooms of the second, third, and fourth Elders; this is where the Sangha takes its main meal and light meal; this is the place for the nighttime assembly; this is the place for the uposatha; this bhikshu has been appointed by the Sangha to receive food; this is how far one may go; this donor has invited the Sangha to receive a main meal or light meal tomorrow morning;

this is the household against which the Sangha has performed the act of overturning the bowl; this is a learner’s family; this household has vicious dogs; this place is good; and this place is bad.

“I now establish rules of conduct for resident bhikshus. Resident bhikshus should comply with them. If they do not comply, they should be dealt with according to the Dharma.”

2. Sanitation

The Blessed One was staying in the city of Rajagriha.

At that time in Shravasti, a brahmin who had gone forth and become a bhikshu was extremely disgusted by his own excrement and urine. He therefore used [932a1] sharp grass to wipe himself, injuring his body and causing sores to develop. Blood flowed and soiled his body, robes, bedding, and bed. The bhikshus asked:

“Elder, what illness do you have?”

He explained the circumstances in detail.

When the bhikshus heard this, those among them who had few desires, were content, practiced austerities, delighted in learning the precepts, and possessed a sense of shame reproached the brahmin who had gone forth and become a bhikshu, saying, “Why was he so disgusted by his own excrement and urine that he used sharp grass to wipe himself, injuring his body and causing blood to soil his body, robes, bedding, and bed?” The bhikshus went to the Blessed One, bowed with their heads at his feet, and sat to one side. They then reported the entire matter to the Blessed One. On account of this, the Blessed One assembled the Sangha of bhikshus and rebuked that bhikshu, saying:

“What you have done is wrong. It is not proper deportment, not the practice of a sramana, not pure conduct, and not conduct in harmony with the Dharma. You have done what should not be done.

“Brahmin who has gone forth and become a bhikshu, why were you so disgusted by your own excrement and urine that you wiped yourself with sharp grass, injuring your body and causing blood and pus to soil your body, robes, bedding, and bed?”

Having rebuked him in innumerable ways, the Buddha told the bhikshus:

“From now on, I establish rules for bhikshus concerning going to the latrine. The bhikshus should comply with these rules.”

They should comply as follows:

“One should not hold back excrement or urine for a long time. When going to the latrine, one should carry grass for wiping.

“A junior bhikshu would walk ahead of an Elder, speak while walking, walk either ahead or behind, turn his robe inside out, wrap it around his neck, cover his head with it, or wear sandals. The Buddha said:

“One must not do so.”

If there is a need to go ahead, one is permitted to do so. Outside the latrine, one should snap one’s fingers or clear one’s throat to alert any person or nonhuman being inside. Upon reaching the latrine, one should wear only the inner garment.

One should hang the robe on a wooden shaft, a dragon-tooth peg, or a robe rack, or place it by the water’s edge, on grass or a tree, upon a stone, or wherever there is grass. If one fears that rain will wet it, it should be placed where the rain cannot reach. If wind-driven rain might wet the robe, one is permitted to hold it lengthwise in one’s hand, taking care that it does not catch on the latrine pit.

One should firmly place the heels on both sides. Before mounting the latrine, one should inspect it for snakes, centipedes, scorpions, and the like. If any are present, they should be driven away.

“One bhikshu lifted his robe and exposed himself before he had fully sat down. The Buddha said:

“One should not do so. One should slowly lift the robe while squatting down.”

After squatting down, one should inspect the position carefully and ensure that the front of one’s feet is not too close to either side, lest excrement, urine, or spittle soil the opening of the latrine.

“One bhikshu strained loudly, causing the bhikshus who heard him to feel disgusted. The Buddha said:

“One should not strain in that manner.”

“One bhikshu unexpectedly made a sound while defecating and wondered whether he had committed an offense. The Buddha said:

“There is no offense.”

“One bhikshu chewed a tooth-cleaning stick,^[6] slept, or entered meditative concentration while in the latrine. The Buddha said:

“One should not do so.”

“One bhikshu had doubts and did not dare to defecate or urinate over water or into a latrine pit. The Buddha said:

“There is no offense.”

“One bhikshu rose without using grass to wipe himself, thereby soiling his body, robes, and bedding. The Buddha said:

“One should use grass to wipe oneself and only then rise.”

The Blessed One further said:

“I permit the use of grass for wiping.”

“One bhikshu used excessively long grass to wipe himself. The Buddha said:

“One should not use excessively long grass. At most, it should be one handspan long.”

“One bhikshu used xoa-kỳ grass,^[7] assorted leaves, dry bark, or lumps of cow dung to wipe himself. The Buddha said:

“One should not use such things.”

“One bhikshu used grass that was too short to wipe himself and soiled his hand. The Buddha said:

“One should not use grass that is so short. At the very least, it must be four finger-widths long.”

“One bhikshu used grass without first beating and shaking it clean, and feces adhered to the grass. The bhikshus who saw this were disgusted. The Buddha said:

“One should not use it in that way.”

“One bhikshu kept used and unused grass together in the same place, and when he took some, his hand became soiled. The Buddha said:

“They should be kept separately.”

“One bhikshu rose immediately after wiping himself and exposed his body. The Buddha said:

“One should not rise so hastily. One should rise slowly while lowering the robe.”

Upon reaching the cleansing place, one should snap one’s fingers so that humans or nonhuman beings may know. On arriving at the cleansing place, one must inspect it; if there are snakes, centipedes, or venomous creatures, they should be driven out.

Some lifted their robes before sitting down, thereby exposing themselves. The Buddha said:

“Such should not be done.”

Some cleansed themselves in the water container. The bhikkhus who saw this were disgusted. The Buddha said:

“Such should not be done.”

Some used water to cleanse themselves, splashing it noisily, and other bhikkhus who heard it were disgusted. The Buddha said:

“Such should not be done.”

Some used up all the water. The Buddha said:

“One should not use it all up in this manner. At least enough water for one person to cleanse himself must be left.”

Some, after cleansing themselves, did not step back but stood directly over the water, soiling their robes and bodies. The Buddha said:

“One should not stand in this manner. One should stand apart from the water. Wipe with the hand, a leaf, or an old implement. If the hand has a foul odor, it should be washed. If washing with loose earth, ashes, mud, or cow dung does not remove the odor, one should rub the hand on a stone or wall, or wash it with bean-cleansing powder.”

Some stood up without first lowering their robes, thereby exposing themselves. The Buddha said:

“Such should not be done. One should slowly lower the robe before standing up.”

Some saw that the cleansing-water container was empty but did not draw water to refill it. The Buddha said:

“One should not fail to draw water and refill it.”

Some received or recited scriptures, practiced walking meditation, or sewed robes in front of the latrine, obstructing other bhikkhus who needed to relieve themselves. The Buddha said:

“Such should not be done.”

Some recited or received scriptures, practiced walking meditation, or sewed robes beside the latrine pit. Other bhikkhus who saw this were disgusted. The Buddha said:

“Such should not be done.”

Some saw refuse upon the latrine pit but did not clear it away. The Buddha said:

“When refuse is seen, it should be cleared away. I now establish for the bhikkhus the rules for relieving themselves. The bhikkhus should comply with them. Whoever does not comply shall be dealt with according to the Dharma.”

3. Alms-Round

The Blessed One was staying in the country of Sravasti. At that time, a young and inexperienced alms-going bhikkhu, without observing the appearance of the entrance, hastily entered a house where a woman was sleeping. The woman lay asleep on her back with her body exposed, and impure fluid was being discharged from her female organ.

Seeing this, the bhikkhu felt ashamed and frightened and immediately fled outside. Just as the bhikkhu ran out of the house, the woman’s husband returned home from outside. Seeing his wife lying asleep on her back with her body exposed and impure fluid discharged upon her body, he thought, “My wife is lying asleep on her back, with impure fluid discharged upon her body, and that bhikkhu hastily ran out of the house.

He must have violated my wife.” He immediately pursued the bhikkhu and asked:

“Did you violate my wife and then flee?”

The bhikkhu replied:

“Householder, do not speak in this way. I did no such thing.”

The householder said:

“You came out of my house; how can you say you did no such thing?”

The householder then beat the bhikkhu nearly to death.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced austerities, delighted in studying the precepts, and possessed a sense of shame reproached that alms-going bhikkhu: “This alms-going bhikkhu is young and knows nothing. Why did he fail to observe the appearance of the entrance and enter another person’s house where a woman was sleeping?”

The bhikkhus then went to the Blessed One, bowed with their heads at his feet, and sat to one side. They related this matter fully to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and rebuked the alms-going bhikkhu:

“What you did was contrary to the Dharma, a breach of proper deportment, unworthy of a sramana, unworthy of pure conduct, and not a practice of compliance. You did what ought not to be done. Alms-going bhikkhu, you are young and know nothing; why did you fail to observe the appearance of the entrance and enter another person’s house where a woman was sleeping?”

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

“From now on, I shall establish rules for the conduct of alms-going bhikkhus.”

A bhikkhu should comply as follows:

If an alms-going bhikkhu is to enter a village for alms, he should rise early and wash his hands clean. He should go to the robe rack, lift the robe with one hand and draw it down with the other, spread it out, shake it, and inspect it to ensure that no snakes or centipedes are inside. Only then should he put it on and fasten his belt.

He should likewise spread out and shake the sanghati and uttarasanga before putting them on. He should fold the sanghati and place it on his head or drape it over his shoulder. After washing his bowl clean, he should place it in a bag; alternatively, he may wrap it in a hand cloth or place it in a bowl bag.

He should put away his undergarment, wash his feet, and put away his shoes and woolen blanket. He should put on traveling sandals. The bhikkhu should take the door bolt, leave his room, close the door, and push it to test whether it is secure; if it is not secure, he should close it again.

If it is secure, he should tie the cord inside and look around. If no one is present, he should conceal the lock hook. If someone sees him, he should carry it away and find a secure place to store it. [933a1] While traveling, he should constantly contemplate wholesome Dharma.

When meeting someone, he should offer a greeting: ‘Welcome!’ When he approaches a settlement, he should pause at the side of the road, set his alms bowl on the ground, spread out and shake his sanghati, and then put it on. If there is a shop selling goods beside the village, or a house or workshop, he should remove his traveling sandals and leave them there. When entering the village, he should observe the condition of its lanes, open spaces, marketplaces, market gates, and the general appearance of the village.

When entering a layperson’s house, he should carefully observe the appearance of the first doorway through the seventh doorway.

An alms-going bhikkhu entered someone’s house, and the wind blew his robe off his shoulder. He rearranged his robe directly in front of a woman. The Buddha said:

“One should not rearrange one’s robe directly in front of a woman but should turn toward a wall.”

An alms-going bhikkhu carried his bowl in his right hand and held his staff in his left, thereby exposing himself. The Buddha said:

“Such should not be done. One should carry the bowl in the left hand and hold the staff in the right.”

An alms-going bhikkhu stood in the middle of the road, causing men and women to go around him. The householders who saw this criticized him: “These Sakyan sramanas have no sense of shame and know no contentment, yet they claim, ‘We understand the true Dharma.’ But what true Dharma can there be in standing in the middle of the road and forcing men and women to go around?” The bhikkhus reported this to the Buddha. The Buddha said:

“An alms-going bhikkhu should not stand in the middle of the road.”

After the Blessed One taught that they should not stand in the middle of the road, some instead stood in secluded places.

The Buddha said:

“One should not stand in such a place. One should stand where one can be seen by others.”

An alms-going bhikkhu went to someone’s house. When the householder brought out food, he hastily stepped forward to receive it. The householders who saw this criticized him: “These Sakyan sramanas know no contentment, yet they claim, ‘We understand the true Dharma.’ But what true Dharma can there be in hastily stepping forward to receive food like someone starving to death?”

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

“An alms-going bhikkhu should not receive food in this manner. If a woman, a sick person, a pregnant woman, someone carrying a child, someone standing in the rain, someone holding objects in both hands, or someone standing where the ground is muddy or waterlogged calls a bhikkhu to come forward, the bhikkhu may have doubts and not dare to step forward to receive the offering. The Buddha said:

“If they call him, he should approach and receive it.”

An alms-going bhikkhu received dried rice, cake flour, meat, and fish and placed them all together. Other bhikkhus who saw this were disgusted. The Buddha said:

“They should not be placed together in this manner. If there is only one bowl, they should be separated with leaves, bark, or sugarcane leaves. Alternatively, a secondary bowl or a small bowl may be used to hold them. The cake flour should be wrapped in a hand cloth.”

A bhikkhu went on almsround and came to a wealthy household to beg for food. When the laypeople saw him, they criticized him, saying: “The Sakyan ascetics do not know contentment, yet they claim, ‘We know the true Dharma.’ But what true Dharma can there be in going to wealthy households to beg for food, as though it were a time of famine and scarcity?”

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

“One should not select wealthy households when begging for food. One should beg in sequence. One must not make such selections.”

A bhikkhu went on almsround and importuned people, refusing to leave until he had obtained something. When the laypeople saw this, they criticized him, saying: “The Sakyan ascetics have no sense of shame and know no contentment, yet they claim, ‘We know the true Dharma.’ But what true Dharma can there be in going to people and coercing them, refusing to leave until something has been obtained, as though rice and grain were scarce?” The bhikkhus reported this to the Buddha. The Buddha said:

“One should not act in this way. If one knows that something will be received, one should wait.”

When returning, a bhikkhu should take note of the first gate, and so on through the landmark of the rubbish heap. After leaving the village, he should retrieve and put on his traveling sandals. He should set his alms bowl by the roadside, fold his saṅghāṭi, and carry it over his shoulder or on his head.

While traveling, he should contemplate wholesome Dharma. If he meets someone, he should greet them by saying, ‘Welcome!’ That almsgoing bhikkhu should go to the customary eating place and sweep it clean, sprinkle it with water, and put the water vessel, vessel for leftover food, seat, foot-washing stone, foot-wiping implement, and towel each in its proper place. When he sees another almsgoing bhikkhu arrive, he should rise and go out to welcome him, take his alms bowl and place it on the bowl stand or hang it up, then spread out his robe and inspect it, not allowing earth, dust, mud, or birds to soil it.

If it has become soiled and needs wiping, he should wipe it; if it needs smoothing, he should smooth it; if it needs shaking out, he should shake it out; if it needs washing, he should wash it. After washing it, he should wring out the water, dry it, and place it upon a corded bed or wooden bed. He should invite the almsgoing bhikkhu to sit, offer him a water vessel and water, give him a foot-washing stone and foot towel, and place his sandals to the left, avoiding muddy places or places splashed with water.

If water is splashing there, they should be moved elsewhere.

After washing the feet of the almsgoing bhikkhu, he should return the water vessel, foot-washing stone, and other articles to their former places. He should wash his hands clean with soap-bean powder, then offer water to the almsgoing bhikkhu and afterward serve him food.

While that bhikkhu is eating, he should provide whatever is needed. If there is whey, clarified milk, vinegar, salt, or vegetables, he should offer them to him. If the weather is hot, he should fan him; if water is needed, he should offer water. If it is approaching midday, they should eat together.

When the almsgoing bhikkhu has finished eating, he should take his bowl and invite him to wash his hands. After he himself has finished eating, any remaining food should be given to a person or a nonhuman being, or poured onto ground without grass or into water without living creatures. He should wash the vessel for leftover food and return it to its former place. He should return the seat, foot-washing stool, water vessel, and other articles to their former places, and sweep the eating place clean.

There was a bhikkhu who used his bowl to hold filthy refuse. Another bhikkhu saw this and was disgusted. The Buddha said:

“One should not use an alms bowl to discard filthy refuse. One should use a tray for washing or sweeping it away. The alms bowl should be kept pure and properly maintained.”

At that time, a large number of almsgoing bhikkhus were eating together in one place. A pregnant dog saw the food and wanted to eat but could not obtain any. Because of hunger, she miscarried. The bhikkhus reported this to the Buddha. The Buddha said:

“When eating, if there is a person or a nonhuman being present, one should give them food, even if it is only a single ball of rice. I now establish these regulations for almsgoing bhikkhus, and they must comply with them. If they do not comply, they shall be dealt with according to the Dharma.”

4. Āraṇyaka

The Blessed One was staying in the city of Rājagṛha.

At that time, there was an āraṇyaka bhikkhu who was lazy and possessed none of the necessary articles whatsoever. He had no water vessel, no implement for washing the feet, and did not keep any leftover food. Not far from his dwelling place, a large band of robbers was passing by. One of the band said to the others: “It is the customary practice of the Sakyan ascetics to have water vessels and implements for washing the feet. They also have leftover food. Let us go there; if we obtain food, we shall eat it together.” The robbers went there and asked:

“Do you have water?”

“Do you have an implement for washing the feet?”

“No.”

“Do you have any leftover food?”

“No.”

The robbers said:

“You dwell in an āraṇyaka place, yet you have no water, no implement for washing the feet, and no leftover food?”

The robbers then beat the bhikkhu nearly to death. When the bhikkhus heard about this, those among them who had few desires and were content, practiced austerities, delighted in training, and possessed a sense of shame criticized the āraṇyaka bhikkhu, saying: “You are lazy. Why do you dwell in an āraṇyaka place without water, without a water vessel, and without leftover food?”

The bhikkhus went to the Blessed One, bowed with their heads at his feet, and sat down to one side. They then reported this matter fully to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and rebuked that āraṇyaka bhikkhu:

“What you have done is wrong. It is not proper deportment, not the practice of an ascetic, not pure conduct, and not conduct in accordance with the training. You have done what should not be done. Why were you so lazy that, while dwelling in an āraṇyaka place, you had no water vessel and even no leftover food?”

Having rebuked the āraṇyaka bhikkhu in countless ways, the Buddha told the bhikkhus:

“From now on, I establish these regulations for āraṇyaka bhikkhus, and āraṇyaka bhikkhus must comply with them.”

They should comply as follows:

“If an āraṇyaka bhikkhu enters a village on almsround,^[8] early in the morning he should wash his hands clean and go to the robe rack. Supporting the robe with one hand and drawing it forth with the other, he should spread it out, shake it, and inspect it to ensure that there are no snakes or insects in it. Only then should he put it on and fasten his belt.

He should take the saṅkakṣikā and uttarāsaṅga, spread them out, shake them, and inspect them; then he should fold the [934a1] saṅghāṭi and carry it on his head or over his shoulder. He should wash his alms bowl clean and place it in its bag or wrap it in a hand towel. If the alms-bowl bag is full, he should put away his undergarment and wash his feet.

He should put away his sandals and felt blanket. He should take his traveling sandals and dew-clearing staff. The bhikkhu should take the door key, leave his room, close the door, and push it to test whether it is secure.

If it is not secure, he should firmly close both leaves of the door and pull the cord inside. He should look around; if he sees no one, he should hide the locking hook. If he sees someone, he should carry it with him and store it in a secure place.

While traveling, he should constantly contemplate wholesome Dharma. If he meets someone, he should greet them by saying, ‘Well met!’ When approaching a settlement, he should pause at the side of the road, set his alms bowl on the ground, spread out the saṅghāṭi, shake and inspect it, and then put it on. If there is a shop selling goods near the village, or a house or workshop, he should remove his traveling sandals and leave his dew-clearing staff there for safekeeping.

When entering the village, he should take note of the conditions of the lanes, open spaces, marketplaces, gateways, and rubbish heaps. When entering a layperson’s house, he should take note of the distinguishing features of the first gate through the seventh gate.

An āraṇyaka bhikkhu went into someone’s house, where the wind blew and caused his robe to fall. He adjusted his robe directly in front of a woman. The Buddha said:

“One should not adjust one’s robe directly in front of a woman. One should turn toward a wall.”

An āraṇyaka bhikkhu held his bowl in his right hand and his staff in his left, thereby exposing his body. The Buddha said:

“One should not hold them in that way. One should hold the staff in the right hand and carry the bowl in the left.”

A forest-dwelling bhikkhu stood in the middle of the road, causing men and women to move aside. When the laypeople saw this, they criticized him, saying, “The Sakyan ascetics are shameless, insatiable, and do not know contentment, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in standing in the middle of the road and making men and women move to the side?” The bhikkhus reported this to the Buddha. The Buddha said:

“A forest-dwelling bhikkhu should not stand in the middle of the road.”

When the Blessed One had said that they should not stand in the middle of the road, one bhikkhu instead stood in a secluded place. The Buddha said:

“One should not stand in such a place. One should stand where one can be seen by others.”

When a forest-dwelling bhikkhu saw people bringing out food, he immediately stepped forward to receive it from them. When the laypeople saw this, they criticized him, saying, “The Sakyan ascetics are shameless, insatiable, and do not know contentment, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in hastily stepping forward to receive food as though grain and rice were scarce?”

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

“A forest-dwelling bhikkhu should not hastily step forward to meet people and receive food in this way.”

When a pregnant woman, a woman carrying a child, someone in the rain, someone holding objects in both hands, or someone standing on muddy or waterlogged ground called a bhikkhu to come forward, the bhikkhu was uncertain and did not dare step forward to receive the offering. The Buddha said:

“If they call him, he should go forward.”

A forest-dwelling bhikkhu received dried rice, flour cakes, fish, and meat and placed them all together. Another bhikkhu saw this and was disgusted. The Buddha said:

“They should not be gathered together in one place like this. If there is only one bowl, they should be separated with something such as a leaf, a piece of bark, a sugarcane leaf, an adjoining bowl, or a small bowl. Flour cakes should be wrapped in a hand cloth.”

A forest-dwelling bhikkhu went to wealthy households for alms. When the laypeople saw this, they criticized him, saying, “The Sakyan ascetics are shameless, insatiable, and do not know contentment, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in choosing wealthy households from which to seek alms as though rice and grain were scarce?”

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

“One should not select wealthy households from which to seek alms. One should go for alms from house to house in sequence, without making selections.”

A forest-dwelling bhikkhu importuned people and would not leave until he had obtained something. When the laypeople saw this, they criticized him, saying, “The Sakyan ascetics are shameless and insatiable, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in going to people, importuning them, and refusing to leave until something has been obtained, as though rice and grain were scarce?”

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

“One should not importune people in this way. If one knows that something will be received, one may wait.”

When that bhikkhu received food, he thought, “This is a bandit. Eat this food yourself!”

When departing, he should take note of the distinguishing mark of the first doorway and continue doing so as far as the distinguishing mark of the dung heap. After leaving the village, he should remember to retrieve his traveling sandals and his staff for clearing away dew. He should then stand briefly beside the road, set his bowl on the ground, fold his sanghati, and sling it over his shoulder or carry it on his head.

As he walks, he should constantly contemplate wholesome Dharma. If he sees someone, he should greet that person by saying, “Welcome!” The forest-dwelling bhikkhu should go to the place where he usually takes his meal and sweep it clean. There should be sufficient water, washing implements, a receptacle for leftover food, beds and seats, a foot-washing stone, a water vessel, and a foot-wiping cloth.

If he sees another forest-dwelling bhikkhu arriving, he should rise, go out some distance to welcome him, and receive his bowl, bowl stand, and bowl utensils. He should spread out the robe and inspect it, not allowing earth, mud, dust, or bird droppings to soil it. If it is soiled, he should wipe what needs wiping, smooth what needs smoothing, beat and shake out what needs beating and shaking, and wash it if it needs washing.

After washing it, he should wring out the water and spread it to dry upon a corded bed or wooden bed. He should invite the forest-dwelling bhikkhu to sit, offer him water, invite him to wash his feet, give him a foot-wiping cloth, and place his sandals to his left. They should not be placed where splashing water could soil them; if there is mud or filth there, they should be moved.

After attending to the washing of the forest-dwelling bhikkhu’s feet, he should return the water vessel, foot-washing stone, and other implements to their original places. He should wash his hands clean with bean powder and set the leftover food apart in a clean place. If bandits arrive, he should invite them to sit.

He should give water to the forest-dwelling bhikkhu. Next, he should invite the visiting bhikkhu to eat. While the visiting bhikkhu eats, he should supply whatever is needed.

If there is whey, clarified whey, vinegar, salt, or vegetables, he should offer them to the visiting bhikkhu. If the weather is hot, he should fan him; if water is needed, he should give him water. If it is nearly midday, they should eat together.

When the forest-dwelling bhikkhu has finished eating, he should collect his bowl for him and invite him to wash his hands. After he himself has finished eating, if any food remains, he should give it to people or nonhuman beings, or discard it upon ground where there is no grass or in water containing no living creatures. He should wash the receptacle for leftover food.

He should return the beds, seats, foot-washing stone, water vessel, and other articles to their original places, and then sweep the place where the meal was eaten. That bhikkhu used his bowl to hold filth that was to be discarded. Another bhikkhu saw this and was disgusted.

The Buddha said:

“One should not use an alms bowl to hold filth. A tray should be used to hold it or to carry away sweepings. The alms bowl should be kept pure and maintained accordingly.”

If a group of bandits arrives, he should say, “Here is water, here are implements for washing the feet, and here is food. We have set these things aside separately and kept them clean for you. If you wish to eat, please eat.”

The bandits asked the forest-dwelling bhikkhu:

“Which watch of the night is it now?”

The bhikkhu was unable to answer and felt ashamed. The bhikkhus reported this to the Buddha. The Buddha said:

“A bhikkhu dwelling in the forest should be thoroughly familiar with the divisions of the night.”

The bandits asked the forest-dwelling bhikkhu:

“Which direction is this?”

The forest-dwelling bhikkhu did not know how to answer and felt ashamed. The bhikkhus reported this to the Buddha. The Buddha said:

“A forest-dwelling bhikkhu should be thoroughly familiar with the signs of the directions.”

The bandits asked the bhikkhu:

“Which constellation is present today?”

The forest-dwelling bhikkhu did not know how to answer. The bhikkhus reported this to the Buddha. The Buddha said:

“A forest-dwelling bhikkhu should be thoroughly familiar with the stars and constellations.”

A forest-dwelling bhikkhu delighted in lying down and sleeping. The bhikkhus reported this to the Buddha. The Buddha said:

“A forest-dwelling bhikkhu should not live in this way. During the first and last watches of the night, he should contemplate with a reverent mind. I now prescribe the rules of conduct for forest dwellers for the sake of forest-dwelling bhikkhus. A forest-dwelling bhikkhu should accord with them in conformity with the Dharma. If he does not accord with them, he shall be dealt with according to the Dharma.”

5. Food and Drink

The Blessed One was staying in the country of Sravasti.

At that time, a lay devotee invited the Sangha to take a meal the following morning. During that night, he prepared a complete array of delicious and nourishing foods, and early the next morning he came to announce that it was time for the meal. The bhikkhus took their meal in a disorderly manner.

Some had already sat down, while others were just sitting down. Some had already been served food, while others were just being served. Some had already eaten, while others were just beginning to eat.

Some had already left, while others were preparing to leave. Some had already gone out, while others were about to go out. [935a1] The donor did not know which bhikkhus had eaten and which had not. The laypeople all criticized them, saying, “The Sakyan ascetics are shameless, insatiable, and do not know contentment, yet they claim, ‘We know the true Dharma.’ Having accepted the donor’s invitation, they come and go in disorder.

Some have already sat down, while others are just sitting down. Some have already been served food, while others are just being served. Some have already eaten, while others are just beginning to eat.

Some have already left, while others are preparing to leave. Some have already gone out, while others are about to go out. This leaves the donor unable to know who has been served and who has not, or who has eaten and who has not.”

The bhikkhus went to the Blessed One, bowed with their heads at his feet, and sat to one side. They then reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked those bhikkhus who had accepted the invitation, saying:

“When you accept a donor’s invitation, you go about in disorder. Some have already sat down, while others are only then taking their seats. Some have already been served food, while others are only then being served. Some have already eaten, while others are only then beginning to eat. Some have already departed, while others are preparing to leave. Some have gone out, while others are about to go. This leaves the donor unable to know who has been served and who has not, or who has eaten and who has not.”

After rebuking them in many ways, the Buddha told the bhikkhus:

“From now on, I shall prescribe for the bhikkhus the proper procedure for meals.”

The bhikkhus should conform to the proper procedure when taking a meal.

The procedure is as follows:

“If bhikkhus wish to go to a place where they have been invited to a meal, they should go to the place where the Sangha usually takes its morning meal or principal meal and stand where they can readily be seen. When the donor comes to announce that it is time for the meal, the senior bhikkhus should proceed first in order, like a flight of geese.^[9] If a senior bhikkhu is occupied in relieving himself, they should wait for him.”

A junior bhikkhu went ahead, talking as he walked, sometimes moving in front and sometimes behind, or wearing his robe turned inside out, or with it wrapped around his neck, or covering his head, or covering both shoulders, or wearing shoes or sandals. The Buddha said:

“One should not behave in this way. One should bare the right shoulder, remove one’s shoes or sandals, and walk behind.”

If one was occupied with a matter concerning the Buddha, the Dharma, or the Sangha, or was caring for a sick bhikkhu, the Buddha said:

“Inform the senior bhikkhu, and then go ahead.”

Some were in danger of losing their lives or of suffering harm to their celibate practice, but out of apprehension did not dare ask permission to leave. The Buddha said:

“If there is such a danger, whether or not one has asked permission, one is allowed to leave.”

Some arrived to await the meal and stood gathered together in disorder. The Buddha said:

“One should not behave in this way. One should stand in order.”

After a senior bhikkhu has taken his seat, he should observe the bhikkhus of middle and junior seniority and not allow them to sit improperly or without adequately covering their bodies. If anyone is sitting improperly or without adequately covering his body, the senior bhikkhu should snap his fingers to alert him, or ask someone to tell him so that he may sit properly. After a bhikkhu of middle seniority has taken his seat, he should observe the senior and junior bhikkhus and not allow them to sit improperly or without adequately covering their bodies. If anyone is sitting improperly or without adequately covering his body, he should snap his fingers to alert him, or ask someone to tell him so that he may sit properly. A junior bhikkhu, after taking his seat, should do likewise.

At mealtime, a bhikkhu who has no bowl should borrow a bowl in which to eat. A bhikkhu once failed to wash his bowl before a meal, and a snake spat venom into it. After eating from the bowl, the bhikkhu became ill. The Buddha said:

“One should not fail to wash one’s bowl before eating. It should be washed clean before one eats.”

The group of six bhikkhus, desiring to be shown deference, arrived late, causing the other bhikkhus to rise when they saw them. If anyone has not yet arrived, the bhikkhu sitting nearby is permitted to pull away that seat.

If a donor offers fruit to the senior bhikkhu, he should ask whether the fruit has been made allowable.^[10] If the donor says that it has not, the senior bhikkhu should have it made allowable. If the donor says that it has already been made allowable, he should ask, ‘For whom did the donor bring it?’ If the donor says it was brought for the senior bhikkhu, the senior bhikkhu may use it as he wishes. If the donor says it was brought for the Sangha, this should be announced to the Sangha. If the donor offers various soups to the senior bhikkhu, he should ask, ‘For whom were these brought?’ If the donor says they are for the senior bhikkhu, he may use them as he wishes. If the donor says they are for the Sangha, this should be announced to the Sangha.

If a bhikkhu does not receive any food, the bhikkhu sitting beside him is permitted to inquire on his behalf. If he asks and there is none, the neighboring bhikkhu should give him half of his own portion.

As soon as the bhikkhus received food, they began to eat. Seeing this, the householders criticized them, saying, “These Sakyan ascetics are shameless and never content, yet they claim, ‘We know the true Dharma.’ But what true Dharma can there be when they begin eating the moment they receive food, as though rice and food were scarce and they were starving?” The bhikkhus reported this to the Buddha. The Buddha said:

“One should not behave in this way. An announcement should be made so that everyone begins eating together.”

The group of six bhikkhus ate with their elbows thrust outward, obstructing those seated nearby. The bhikkhus reported this to the Buddha, and the Buddha said:

“One should not eat with one’s elbows thrust outward. One should keep one’s elbows drawn in while eating.”

The group of six bhikkhus coughed and spat loudly, spraying saliva onto those seated nearby. The bhikkhus were disgusted and reported this to the Buddha. The Buddha said:

“One should not cough and spit in this manner. One should spit gently.”

While eating, one bhikkhu carelessly discarded leftover fruit and vegetables, soiling the ground. The Buddha said:

“One should not discard them in this way. Leftover food should be gathered beside one’s feet. When leaving, one should carry it outside and discard it.”

Some discarded things indiscriminately and poured out the water used to wash their bowls, soiling the ground. The Buddha said:

“One should not pour out water in this manner. It should be collected in a basin and then carried outside and poured away.”

At that time, a large number of bhikkhus and the group of six bhikkhus went to a layperson’s house and sat together on a long bench to eat. One of the group of six rose without informing those seated beside him, causing the bench to overturn. Everyone fell to the ground, exposing their bodies. The bhikkhus reported this to the Buddha. The Buddha said:

“One should not rise in this manner. One should inform the others so that they may be prepared.”

After eating, a bhikkhu silently departed.^[11] The householders did not know whether the food had been good or poor, or whether he had eaten enough. The householders criticized him, saying, “All the other religious wanderers praise generosity and commend the donor, but the Sakyan ascetics eat and then silently depart, leaving us unable to know whether the food was good or poor, or whether they had enough to eat.” The bhikkhus reported this to the Buddha. The Buddha said:

“One should not eat and then silently depart. One should speak to the donor about the merit of generosity, even if only by reciting a single verse:

If one gives for the sake of benefit,

That benefit will surely be obtained.

If one gives for the sake of happiness,

One will surely attain happiness hereafter.

When the Blessed One instructed them to speak of the merit of offerings, everyone spoke at once, creating a commotion. The Buddha said:

“One should not speak chaotically in this way. Only the senior bhikkhu should speak. If the senior bhikkhu is unable to speak, then another bhikkhu who is capable may speak. If the senior bhikkhu does not speak, he commits a dukkata offense. If the senior bhikkhu is able to speak but fails to do so, he likewise commits a dukkata offense.

“While that bhikkhu was speaking about the merit of generosity, all the other bhikkhus departed. Some remained seated in a secluded or concealed place, or spoke more than five or six sentences of Dharma with a flirtatious woman,^[12] in a place where there was no trusted man present. They were therefore criticized and censured, and the matter was reported to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

“When the merit of generosity is being explained, the bhikkhus should not depart. If there is an urgent matter, four senior bhikkhus should remain together, while the others may leave. If one must attend to a matter concerning the Buddha, the Dharma, or the Sangha, or care for the sick, one should inform the others before leaving, or send another bhikkhu.

If the donor wishes to hear the teaching on generosity, one should praise generosity. If the donor wishes to hear the teaching concerning donors, one should praise donors. If the donor wishes to hear the teaching on the heavenly realms, one should praise the heavenly realms.

If the donor wishes to hear about the past deeds of his ancestors, one should praise his ancestors of the past. For the donor, one should praise generosity [936a1], commend the donor, and praise the Buddha, Dharma, and Sangha. From now on, I shall teach the bhikkhus the proper procedure for food and drink.^[13] The bhikkhus should conform to it.

Those who do not conform shall be dealt with according to the Dharma.”

6. Dyeing Robes

The Blessed One was staying in the country of Sravasti.

At that time, the bhikkhus wore robes until they became soiled. The Buddha permitted them to wash the robes with alkaline earth,^[14] ashes, clay, or cow dung. Some used stones or coarse, rough objects to wash them, causing the robes to tear. The Buddha said:

“Stones or coarse, rough objects should not be used to wash robes. Smooth stones should be used. If a robe has faded, it should be dyed again. It may be steeped in mud, or dyed using the bark of the đà-bà tree, the bark of the bà-trà tree, kiền-đà-la, tất-bát, a-ma-lặc,^[15] tree roots, or thiến grass.^[16]

Some soaked the dyeing materials in water and left them in the sun, waiting for the water to become hot so that they could dye their robes. They did not have enough patience to wait long. The Buddha said:

“They should not be soaked in that manner; they should be boiled.”

Some did not know how to boil them. The Buddha said:

“They should be boiled in a pot, a cấm-mãn,^[17] a copper vessel, or a cauldron.”

At that time, some were boiling the materials, but the pieces of bark were too large to fit into the vessel. The Buddha said:

“Use an axe to split them into smaller pieces.”

If the boiling water overflowed, they were to use a stick to press the materials down.

Some did not know whether the dye was fully cooked. The Buddha said:

“Two or three drops should be dripped into cold water. If they sink, the dye is fully cooked. The liquid should then be strained.”

Some did not know where it should be strained. The Buddha said:

“Strain it into a basin.”

If both the liquid and the sediment flowed through, a broom should be used as a barrier. If the broom was too weak, it should be supported with a stick.

While straining the dye, some held the basin at the same time and became exhausted. The Buddha said:

“It should not be done in this way. One person should strain the dye while another holds the basin. If it is hot, use a holder to protect the hands from the heat.”

Some put the cold liquid and the hot liquid together in one place, causing the dye to spoil. The Buddha said:

“They should not be kept in this way. The cold and hot liquids should be kept separately. Let them cool before mixing them together.”

Some placed the robe directly into the entire quantity of dye to dye it, causing the dye to spoil. The Buddha said:

“It should not be dyed in this way. A small portion should be taken out separately for dyeing.”

After dyeing their robes, some spread them on the ground, causing the color to be spoiled. The Buddha said:

“It should not be done in this way.”

Some spread them on grass, causing the grass to be damaged. Some spread them on straw or leaves, causing the color to become uneven. The Buddha said:

“They should not be spread out in this way. They should be spread upon y-lê-diên-đà, mạo-la, mạo-mạo-la, or cù-lâu,^[18] or one of the ten kinds of robes should be spread upon the ground and the dyed robe spread over it; alternatively, it may be hung on a line to dry. Some needed a line. The Buddha permitted them to obtain a line. If pegs were needed, he permitted them to make pegs. Some needed hooks to attach to the ends of the robes. The Buddha permitted them to make hooks. If the dye was uneven, it had to be stirred until it was uniform.

At that time, a bhikkhu was dyeing his robe. Because something required his attention, he turned away, causing the dye on the robe to become uneven. Another bhikkhu saw this but said nothing because he had previously been at odds with that bhikkhu, and consequently the robe was spoiled. The bhikkhus reported this to the Buddha. The Buddha said:

“It should not be done in this way. One who sees this should stir the dye on the other’s behalf or tell him about it.”

After dyeing his robe, that bhikkhu departed without putting away the pot, cấm-mãn, copper vessel, basin, cauldron, axe, line, pegs, y-lê-diên-đà, mạo-la, and mạo-mạo-la. The Buddha said:

“One should not depart without putting these things away. They should be put away before one leaves. If another person needs them, they should be given to that person.”

After dyeing their robes, some did not sweep the dyeing place, leaving the ground unclean. The Buddha said:

“It should not be done in this way. The place should be swept before one leaves.”

Some wore new robes while sweeping the ground, causing the robes to become soiled. The Buddha said:

“One should not wear a new robe. One should wear an old robe while sweeping. If one has no robe set aside for this purpose, one should wear a robe belonging to the Sangha.”

Some swept against the wind, and the dust blew back and soiled their bodies. The Buddha said:

“One should not sweep in this way. One should sweep in the direction of the wind.”

There are five ways of sweeping the ground that do not bring great merit: not knowing whether one is sweeping against or with the wind; not completely removing footprints; not completely removing the refuse; and not returning the broom to its original place. Sweeping the ground in these five ways does not bring great merit.

There are five practices that bring great merit: knowing whether one is sweeping against or with the wind; completely removing footprints; completely removing the refuse; and returning the broom to its original place. These five practices bring abundant merit. If a senior bhikkhu is standing downwind, one should say, ‘Venerable sir, please move aside for a moment. I need to sweep the ground.’

“Now I have taught the bhikkhus the procedure for dyeing robes. It must be followed. Whoever does not follow it shall be dealt with according to the Dharma.”^[19]

Notes:

^[49] Vin.ii. 278: Bhikkhunis living at an arañña dwelling place were violated by wicked men.

^[50] Cf. Vin.ii. 279: A bhikkhuni who lives in an arañña commits a duṣkṛta offense (na bhikkhuniyā araññe vatthabbaṃ).

^[51] See Bhikkhuni Pācittiya 99.

^[52] Bhikkhuni Pācittiyas 69 and 70: They may not learn worldly crafts (occupations), nor teach them to others as a means of livelihood.

^[53] Cô tửu 酤酒. The Ten Recitations Vinaya 41 (p. 297c18): tác tửu 作酒, making alcoholic drink.

^[54] Bhikkhuni Pācittiyas 50–55 and 57.

^[55] Vin.ii. 266: aṭṭhillena jaghanaṃ ghaṃsapeti.

^[56] See Bhikkhuni Pācittiyas 150 and 151.

^[57] Triền thể 纏體.

^[58] Bề-lâu 鞞樓. Pali: viḷīva, made of bamboo (?). Cf. Vin.ii. vilīvena paṭṭena phāsukā nāmenti: the women wrapped themselves with waistbands made of bamboo.

^[59] Sa yêu đái 娑腰帶. Unclear. Cf. Pali, ibid., colapaṭṭena, a waistband made of cola cloth (Skt. cola or coḍa; Sanskrit and Pali dictionaries do not clearly identify what kind of cloth this was).

^[60] Bhikkhuni Pācittiya 101.

^[61] A custom of that time: When a slave died, the owner did not bury the body but cast it upon the charnel ground.

^[62] Bhikkhuni Pācittiya 97.

^[63] Vương viên 王園, “the royal park.” In fact, this was the King’s forest, within which there was an arañña area.

^[64] Bhikkhuni Pācittiya 140.

^[65] Xả giáo thọ 捨教授, “suspending instruction.” Cf. Vin.ii. 263: ovādaṃ ṭhapetuṃ, to suspend admonition. A bhikkhuni whose instruction has been suspended may not participate in the uposatha (na ovādaṭṭhapitāya bhikkhuniyā saddhiṃ uposatho katabbo).

44 For the story of Utpalavarṇā, see Part I, Chapter iv, Nissaggiya 4.

^[67] Huyền xí 懸廁. Pali, Vin.ii. 280: vaccakuṭī, a privy constructed in the manner of a stilt house.

^[68] The Chinese translation is contradictory: Sitting cross-legged, with both heels turned upward, they could not become soiled. Cf. Vin.ii. 280: pallaṅkena nisīdanti paṇhīsamphassaṃ sādiyanti, “They sat cross-legged and allowed them to touch both heels.”

^[69] Ma-kiệt-đề, though elsewhere it is transliterated Ma-kiệt-đà.

^[70] Nhữ niên thiếu bất tri túc 汝年少不知足. See Ānanda’s reply below to understand clearly the meaning of this rebuke. Saṃyukta Āgama 41 (T02n99, p. 303a06): Kāśyapa scolded Ānanda, “You are a child who does not know how to measure his own capacity” (nhữ thị đồng tử, bất tri trù lượng 汝是童子不知籌量). Ānanda replied as above. Cf. Pali, S.ii. na vāyaṃ kumārako mattamaññāsi, “This boy does not know how to measure his own capacity.”

49 In the Pali discourses, Kāśyapa addresses Ānanda as āvuso, “venerable friend” (or “friend”). Ānanda always addresses Kāśyapa as bhante, “Venerable sir,” just as he addresses the Buddha, because he revered Kāśyapa as his own preceptor.

^[72] Pali, ibid.: “…scolded the noble Ānanda, the wise seer” (ayyo Ānando vedehamuni).

^[73] Pali, ibid.: Kāśyapa said, “…since I went forth, I have called no one my Teacher except the Blessed One.”

^[74] Thoá chi 唾之, to spit upon him.

^[1] Compare the Pali Cullavagga 8, Vattakkhandhakaṃ, Vin.ii. 206. The Five-Part Vinaya 27, “Rules of Deportment.”

^[2] The Ten Recitations Vinaya 41 (T23n1435, p. 300a17): Rules of Conduct for Visiting Bhikkhus; 57 (T23n1435, p. 420a24): Rules for Visitors. Cf. Mahāsāṃghika Vinaya 35 (T22n1425, p. 507b4).

^[3] Phước nhiêu 福饒. It is unclear what this refers to. Mahīśāsaka Vinaya 27 (T22n1421, p. 179a20): a visiting bhikshu asks, “Is there food in this room?” Sarvāstivāda Vinaya 57, likewise, asks, “Does this Sangha lodging have food before the meal and after the meal?” Mahīśāsaka Vinaya 27, likewise, also asks as in the Sarvāstivāda Vinaya.

^[4] In a thirty-day month, the 23rd, 29th, and 30th are all counted.

^[5] Walking-meditation place 經行處. “Walking-meditation hall” is perhaps more accurate. Pali: caṅkamana-sāla. A building for walking meditation when it rains. It is also commonly used as a guesthouse or assembly hall.

^[6] That is, a tooth-cleaning stick.

^[7] Xoa kỳ xí thảo 叉奇廁草.

^[8] The regulations are the same as the Dharma-compliant practice of alms-round described above.

^[9] The Korean edition reads: “in an elephant formation” 象行, like a herd of elephants. The Song, Yuan, and Ming editions read: “like a line of geese,” a flock of geese.

^[10] For the five methods of making fruit allowable, see above, Chapter VII, on medicines.

^[11] Pali, Vin. ii. 212: bhattagge na anumodanti; after eating, they do not chant the verses of rejoicing in merit.

^[12] Bhikshu Pācittiya 9.

^[13] Rules concerning meals 食上法. Pali: bhattaggavattaṃ.

^[14] Saline soil 鹵土, salty earth, soil having the taste of salt.

^[15] Various kinds of plants: đà-bà 陀婆, bà-trà 婆茶, kiền-đà-la 揵陀羅, tất bát 蓽苃, a-ma-lặc 阿摩勒:

^[16] Madder 茜草, a type of herb used for dyeing.

^[17] Cấm-mãn 禁滿; Pali (Skt.) kumbha (?), a jar.

^[18] See the chapter on hides.

^[19] End of fascicle 49. End of Part III.