四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

At that time, when the day of invitation arrived, only one bhikkhu was residing at the dwelling place. He thought, ‹The Blessed One has taught that we should assemble harmoniously in one place and perform the invitation together. What should I do now?› He then reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:

«On the day of invitation, if only one bhikkhu is residing at the dwelling place, he should go to the place where the precepts are recited, sweep and clean it, spread out the sitting mats, prepare vessels for water and articles for washing the feet, light the lamps, arrange the salākās, and wait for visiting bhikkhus to arrive. If five^[5] or more visiting bhikkhus arrive, they should make a formal motion and perform a karma procedure to appoint one to receive the invitations.»

If there are only four persons, they should invite one another, saying: ‹Today the Sangha performs the invitation. I, the bhikkhu named..., being pure, also make the invitation.› They should say this likewise a second and a third time.

If there are three persons or two persons, they should also perform the invitation in this way. If there is one person, he should resolve it in his mind and say aloud: [838a1] ‹Today the Sangha performs the invitation. I, the bhikkhu named..., being pure, also make the invitation.› He should say this likewise a second and a third time.

If there are five persons and one person sends his consent, they may not make a formal motion and perform a karma procedure to appoint one to receive the invitations. If there are four persons, they may not accept the consent of a fifth person,^[6] but should perform the invitation among themselves.^[7] If there are three persons, they may not accept the consent of a fourth person,^[8] but should perform the invitation among themselves. If there are two persons, they may not accept the consent of a third person; rather, the two should perform the invitation with each other. If there is one person, he may not accept the consent of a second person and then perform the invitation by mental resolution.

4. Entrusting Another to Make the Invitation

At that time, when the day of invitation arrived, the Sangha assembled to perform the invitation. The Buddha said, «Bhikkhus, be still. Today the Sangha performs the invitation.» Other bhikkhus reported to the Buddha: «There is a sick bhikkhu who is unable to come.» The Buddha said:

«I permit him to send his invitation and to entrust another to make the invitation on his behalf.»

The sick person should entrust his consent as follows: ‹I entrust my invitation to you, Venerable.› Or he may say: ‹I ask to declare my invitation to you, Venerable.› Or he may say: ‹Venerable, please declare the invitation on my behalf.› Or he may indicate the invitation through a bodily gesture, or state the matter of the invitation in full. This is called entrusting one’s invitation. If he neither makes a bodily gesture nor speaks, the entrustment of the invitation is not established, and he should entrust it again.

If the bhikkhu entrusted to receive the invitation dies after going to the sick person, leaves the boundary, abandons the monastic life, goes to the dwelling place of adherents of another path, joins a faction that has split the Sangha, goes onto the boundary platform, or if the sign of dawn appears;

or if he declares himself guilty of a pārājika offense, has violated a bhikkhunī, entered the path with the intent of a thief, returned from another religious order, is a eunuch, has killed his father or mother, killed an arhat, split the Sangha, maliciously caused the Buddha’s body to bleed, is a nonhuman being, is an animal, has both sexual organs, has been suspended, has been expelled, or is liable to expulsion—if the invitation is entrusted to any such person, the entrustment of the invitation is not established and it should be entrusted again to someone else.

Or, if while on the road or after arriving within the Sangha, the following occurs: the Sangha performs against him a karma procedure for refusing to acknowledge an offense, a karma procedure for refusing to repent of an offense, or a karma procedure for refusing to relinquish a wrong view, then the entrustment of the invitation is not established. It should be entrusted again to someone else.

If the person entrusted forgets to speak because he has fallen asleep, entered meditative concentration, become confused and forgotten, or acted unintentionally, then upon arriving at the place of invitation he is still regarded as having come to make the invitation on another’s behalf.

If the person entrusted intentionally fails to speak, he commits a duṣkṛta.

As for the sick person, if the foregoing can be done, that is well. If it cannot be done, the other bhikkhus should support the sick person as he walks, or carry him to the place of invitation on a rope bed, a wooden bed, or upon folded robes. If the bhikkhus think, ‹If we support him and bring him there, we fear his illness will worsen or may even result in his death,› the entire Sangha should go to the sick person’s place and perform the invitation karma procedure there. If many sick bhikkhus can be gathered together in one place, that is well. If not, the bhikkhus should go outside the boundary to perform the invitation karma procedure; they may not perform the invitation as a separate group.

A bhikkhu who had received an entrusted invitation then died, abandoned the monastic life, went onto the boundary platform, or the sign of dawn appeared. The bhikkhus wondered: «In such a case, is the entrusted invitation lost or not?» The Buddha said: «It is lost.»

After a bhikkhu had been entrusted to make an invitation, he was obstructed on the road by the danger of bandits, tigers, wolves, lions, or floodwaters. The road within the boundary had been cut off, and he could not arrive, so he brought the entrusted invitation from outside the boundary. The bhikkhus wondered: «Is the entrusted invitation lost or not?» The Buddha said:

«It is not lost.»^[9]

«From now on, if a bhikkhu who has received an entrusted invitation encounters danger to his life, danger to his celibate life, or there is no passable road within the boundary, I permit him to bring the entrusted invitation from outside the boundary. In such a case, I declare that the entrusted invitation is not lost.»

The bhikkhus who had received an entrusted invitation from one person were apprehensive and did not dare receive the entrusted invitation of a second person, so they went and reported this to the Buddha. The Buddha said:

«I permit you to receive it.»

A bhikkhu who had received entrusted invitations from two persons was apprehensive and did not dare receive the entrusted invitation of a third person, so he went and reported this to the Buddha. The Buddha said:

«I permit you to receive it.»

A bhikkhu who had received entrusted invitations from three persons was apprehensive and did not dare receive entrusted invitations from four persons, so he reported this to the Buddha. The Buddha said:

«I permit you to receive as many or as few as your ability to remember their names allows. If you can remember all their names, state their names. If you cannot remember all their names, state their family names, or describe their appearances, or say: ‹I have received the entrusted invitations of a number of bhikkhus. Those venerable ones send their consent for the Sangha to conduct its lawful business and ask that their invitations be declared.›»

A junior bhikkhu did not know how to perform the invitation and informed the bhikkhus. The bhikkhus reported this to the Buddha. The Buddha said:

«From now on, his preceptor or ācārya should instruct him. If, despite being instructed, he is prone to forgetfulness and cannot remember, the person receiving the invitation should instruct him. If he still forgets, the phrases should be recited to him one by one.»

After a bhikkhu had received entrusted invitations, some business arose. The bhikkhus reported this to the Buddha. The Buddha said:

«From now on, I permit him to transfer the consents to another person as follows: ‹I have received entrusted invitations from a number of bhikkhus. I am now occupied with some business, so I entrust to you the consents of those venerable ones together with my own consent. We send our consent for the Sangha to conduct its lawful business and ask that our invitations be declared.›»

After that bhikkhu had entrusted the consents, he completed his business and returned. He was apprehensive, thinking, ‹I have already transferred the entrusted invitations; I do not know what I should do now.› The bhikkhus reported this to the Buddha. The Buddha said:

«When his business is finished, he should attend. If he does not attend, deal with him according to the Dharma.»

5. Disrupting the Invitation

The group of six bhikkhus thought: ‹We should not go to the place of invitation, for we fear that a karma procedure may be performed against us or that our invitation may be obstructed.›^[10] The bhikkhus reported this to the Buddha. The Buddha said:

«One may not entertain the thought: ‹We should not go to the place of invitation, for fear that the bhikkhus may perform a karma procedure against us or obstruct our invitation.›»

The same applies if one fails to go to the place of invitation because of close friends and associates.

The group of six bhikkhus thought: ‹We will go to the place of invitation but will not sit down, for fear that the bhikkhus may perform a karma procedure against us or obstruct our invitation.› The bhikkhus went and reported this to the Buddha. The Buddha said:

«One may not entertain the thought of going to the place of invitation but refusing to sit down, for fear that the bhikkhus may perform a karma procedure against one or obstruct one’s invitation.»

The same applies if this is done because of friends and acquaintances.

A certain bhikkhu thought: ‹If I go there but do not declare my invitation, it is because I fear that the bhikkhus may perform a karma procedure against me or obstruct my invitation.› The bhikkhus went and reported this to the Buddha. The Buddha said:

“One must not think or say: ‘I shall go there but not make the pavāraṇā declaration, lest the bhikkhus perform a karman against me or obstruct my pavāraṇā.’”

The same applies if this is done for the sake of close friends and acquaintances.

At that time, when the day of pavāraṇā arrived, the Sangha at a certain dwelling place assembled in harmony and prepared to perform pavāraṇā. Hearing that bandits were approaching, they became frightened, left their seats, and departed without performing pavāraṇā. The bhikkhus reported this matter to the Buddha. The Buddha said:

“If any of the eight dangers or other circumstances arise, it is permitted to perform an abbreviated pavāraṇā. The eight dangers are: danger from the king, danger from bandits, danger from fire, danger from water, danger from illness, danger from human beings, danger from nonhuman beings, and danger from venomous creatures.

“As for other circumstances: if the Sangha is numerous but the seating place is confined, or if many members are ill, an abbreviated pavāraṇā should be performed. If the Sangha is numerous but the lodging is small, or if it is raining, an abbreviated pavāraṇā should be performed. If, during the poṣadha, much of the night has already passed; or if there is a dispute; or if there has been discussion of the Abhidharma, adjudication of a Vinaya matter, or a Dharma discourse; or if the Sangha has remained seated for a long time and the signs of dawn have not yet appeared, the pavāraṇā karman should be performed.

“One who has accepted another’s commission must not allow it to remain until the signs of dawn appear. If the signs of dawn have appeared, the pavāraṇā karman may not be performed.

“The bhikkhus may think and say: ‘Because of a dangerous circumstance, we shall perform an abbreviated pavāraṇā.’ If the danger is still far away and there is sufficient time to perform the complete pavāraṇā, the bhikkhus should perform the complete pavāraṇā. If they do not perform the complete pavāraṇā, they shall be dealt with according to the Dharma.

“The bhikkhus may again say: ‘Because of a dangerous circumstance, we shall perform an abbreviated pavāraṇā.’ If the danger is now not far away and there is insufficient time to make the threefold pavāraṇā declaration, but there is time to make the pavāraṇā declaration twice, the bhikkhus should make it twice. If they do not repeat the pavāraṇā declaration, they shall be dealt with according to the Dharma.

“The bhikkhus may again say: ‘Because of a dangerous circumstance, we shall perform an abbreviated pavāraṇā.’ If the danger has now drawn near and there is insufficient time to make the pavāraṇā declaration twice, but there is time to make it once, the bhikkhus should make it once. If they do not make the declaration, they shall be dealt with according to the Dharma.

“The bhikkhus may again say: ‘Because of a dangerous circumstance, we shall perform an abbreviated pavāraṇā.’ If the danger is extremely near and there is insufficient time for each to make the pavāraṇā declaration even once, but there is enough time for everyone together to make the threefold pavāraṇā declaration, the motion in this case should be worded as follows:

“‘Venerable Sangha, please listen! If it is the appropriate time for the Sangha, and the Sangha approves, the Sangha shall now make the threefold pavāraṇā declaration in unison. This is the motion.’

“After making the motion in this way, they shall make the threefold pavāraṇā declaration in unison.

“The same applies to making it twice or once.

“The bhikkhus may again say: ‘Because of a dangerous circumstance, we shall make the threefold pavāraṇā declaration in unison.’ If the danger is so near that they cannot make the threefold pavāraṇā declaration in unison and cannot even make the motion, the bhikkhus may depart because of that danger.

6. Obstructing Pavāraṇā

At that time, at a certain dwelling place, a bhikkhu committed a saṅghādisesa offense. He did not know what should be done, so he informed the other bhikkhus. The bhikkhus went and reported the matter to the Buddha. The Buddha said:

“If, at any dwelling place, a bhikkhu has committed a saṅghādisesa offense and must be granted a period of concealment, he should be granted that period of concealment. Only after the karman granting concealment has been performed should pavāraṇā be held. If he must undergo discipline beginning again from the original day, that discipline should be imposed. Only after the karman imposing discipline from the original day has been performed should pavāraṇā be held. If he must be granted mānatta, he should be granted mānatta. Only after the karman granting mānatta has been performed should pavāraṇā be held. If he must be granted rehabilitation from the offense, he should be granted rehabilitation. Only after the karman of rehabilitation has been performed should pavāraṇā be held.

“At that time, when the day of pavāraṇā arrived, a bhikkhu at a certain dwelling place committed a pācittiya offense. Some said that he had committed a pācittiya offense, while others said that he had committed a pāṭidesanīya offense. The bhikkhus there said, ‘What should we do?’ They then informed the other bhikkhus, and the bhikkhus reported the matter to the Buddha. The Buddha said:

“‘If, on the day of pavāraṇā, a bhikkhu at a certain dwelling place has committed a pācittiya offense, and the bhikkhus there differ, some saying that he committed a pācittiya offense and others saying that he committed a pāṭidesanīya offense, then, if it is known that he committed a pācittiya offense, he should be taken aside to a place where the one who says it was a pāṭidesanīya offense can see but cannot hear, and the offending bhikkhu should be instructed to confess and make amends. Then one should go to the bhikkhu who says it was a pāṭidesanīya offense and say: “I have instructed the offending bhikkhu to confess and make amends.” Having expediently carried out the procedure in this way, they should then perform pavāraṇā.’

“At that time, on the day of pavāraṇā, a bhikkhu at a certain dwelling place committed a thullaccaya offense. Some bhikkhus said that he had committed a thullaccaya offense, while others said that he had committed a pārājika offense. Those who said that he had committed a thullaccaya offense were all learned, well versed in the Āgamas and Abhidharma, and upholders of the Vinaya.

They were widely known among bhikkhus, bhikkhunīs, upāsakas, and upāsikās, as well as among kings, great ministers, and non-Buddhist śramaṇas and brahmins. The bhikkhu who said that he had committed a pārājika offense was likewise learned, well versed in the Āgamas and Abhidharma, and an upholder of the Vinaya. He also had many acquaintances among bhikkhus, bhikkhunīs, and so forth, up to non-Buddhist śramaṇas and brahmins.

The bhikkhus said, ‘If we perform pavāraṇā today, a dispute may arise within the Sangha. The Sangha may be split, or defiling dust may arise and contaminate the Sangha, causing the Sangha to become divided. What should we do?’ They then informed the other bhikkhus, and the bhikkhus reported the matter to the Buddha.

The Buddha said:

“‘If, on the day of pavāraṇā, a bhikkhu at a certain dwelling place has committed a thullaccaya offense, and some bhikkhus say that he committed a thullaccaya offense while others say that he committed a pārājika offense; if the bhikkhu who says that he committed a thullaccaya offense is learned, well versed in the Āgamas and Abhidharma, an upholder of the Vinaya, and widely known among bhikkhus, bhikkhunīs, upāsakas, and upāsikās, as well as among kings, great ministers, and non-Buddhist śramaṇas and brahmins; and if the bhikkhu who says that he committed a pārājika offense is likewise learned, well versed in the Āgamas and Abhidharma, an upholder of the Vinaya, and has many acquaintances among bhikkhus, bhikkhunīs, and so forth, up to non-Buddhist śramaṇas and brahmins;

and if the bhikkhus say, “If we perform pavāraṇā today, a dispute may arise within the Sangha.

The Sangha may be split, or defiling dust may arise and contaminate the Sangha, causing the Sangha to become divided,” then, if they fear that the Sangha may be split, they should not immediately perform pavāraṇā on that day. They should postpone it for a time and perform pavāraṇā later.’

“During pavāraṇā, the group of six bhikkhus heard that the Buddha had permitted pavāraṇā to be obstructed, and they therefore obstructed pure bhikkhus from performing pavāraṇā. The bhikkhus reported the matter to the Buddha. The Buddha said:

“‘The pavāraṇā of a pure bhikkhu must not be obstructed. If it is obstructed, it is as though it had not been obstructed. If the obstruction has no basis and no originating cause,^[11] it is said that pavāraṇā has not been obstructed.

If the obstruction has a basis and an originating cause, it is said that pavāraṇā has been obstructed. If the obstruction has no basis and no remaining causal condition,^[12] it is not said that pavāraṇā has been obstructed. If the obstruction has a basis and a remaining causal condition,^[13] it is said that pavāraṇā has been obstructed.

If the obstruction has no basis and no nonremaining causal condition, it is not said that pavāraṇā has been obstructed. If the obstruction has a basis and a nonremaining causal condition, it is said that pavāraṇā has been obstructed.

“‘If pavāraṇā is obstructed before the threefold pavāraṇā declaration is begun, this is called not obstructing pavāraṇā. If pavāraṇā is obstructed after the threefold pavāraṇā declaration has been completed, this too is not called obstructing pavāraṇā. Only if pavāraṇā is obstructed while the threefold pavāraṇā declaration is being made is it called obstructing pavāraṇā. The same applies when the declaration is made once or twice.

“‘If one who obstructs pavāraṇā is impure in bodily action, impure in speech, impure in mental action, devoid of wisdom, undiscerning, unable to question, and unable to answer, the bhikkhus should say to that bhikkhu: “Enough, elder. Do not provoke a dispute.” They should not heed that bhikkhu, but should perform pavāraṇā.’”

If the person obstructing the pravāraṇā is pure in bodily action, but impure in verbal and mental action, lacking wisdom and discernment, and does not know how to ask or answer questions, the bhikshus should say to that bhikshu: “Enough, Elder; do not raise a dispute.” They should then disregard that bhikshu and perform the pravāraṇā.

If the person obstructing the pravāraṇā is pure in bodily and verbal action, but impure in mental action, lacking wisdom and discernment, and does not know how to ask or answer questions, the bhikshus should say to that bhikshu: “Enough, Elder; do not raise a dispute.” They should then disregard that bhikshu and perform the pravāraṇā.

If the person obstructing the pravāraṇā is pure in bodily, verbal, and mental action, possesses wisdom and discernment, and is capable of asking and answering questions, the bhikshus should ask that bhikshu: “Why do you obstruct this bhikshu’s pravāraṇā? Do you obstruct him because he has violated the precepts? Do you obstruct him because he holds wrong views?

Or do you obstruct him because he has violated the rules of conduct?” If he replies, “I obstruct him because he has violated the precepts,” they should ask which precepts he has violated. If he says that the bhikshu has committed a pārājika, saṅghāvaśeṣa, or sthūlātyaya offense, this is called a violation of the precepts. If he says that he does not obstruct him because of a violation of the precepts, but because he holds wrong views, they should ask: “What wrong views?” If he says the sixty-two views or other erroneous views, this is called holding wrong views.

If he says that he does not obstruct him because of wrong views, but because he has violated the rules of conduct, they should ask: “Which rules of conduct has he violated?” If he says that the bhikshu has committed a pāyantika, pratideśanīya, duṣkṛta, or evil-speech offense, this is called a violation of the rules of conduct. They should further ask: “On the basis of what matter^[14] do you obstruct another’s pravāraṇā? Do you obstruct him because you saw, heard, or suspected something?”

If he replies that it was because he saw something, they should ask: “What did you see? How did you see it? Under what circumstances did you see it? And under what circumstances did that bhikshu cause you to see it? Where were you? Where was that bhikshu? What did you see that led you to say he had committed a pārājika, saṅghāvaśeṣa, pāyantika, pratideśanīya, sthūlātyaya, duṣkṛta, or evil-speech offense?” [840a1]

If he says that he did not see it but heard of it, they should ask: “What did you hear? How did you hear it? From whom did you hear it? Did you hear it from a bhikshu, bhikshuni, upāsaka, or upāsikā? What offense did you hear had been committed: a pārājika, saṅghāvaśeṣa, or any offense down to evil speech?”

If he says that he did not hear it but harbors a suspicion, they should ask: “What do you suspect? How did this suspicion arise? From whom did you hear something that caused the suspicion: a bhikshu, bhikshuni, upāsaka, or upāsikā? What offense do you suspect: a pārājika, saṅghāvaśeṣa... or any offense down to evil speech?”

If the person obstructing the pravāraṇā cannot answer, then, if that person is knowledgeable but obstructs it by alleging a pārājika offense, he must be assigned a saṅghāvaśeṣa offense,^[15] after which the Sangha may perform the pravāraṇā. If he obstructs it by alleging a saṅghāvaśeṣa offense, he must be assigned a pāyantika offense,^[16] after which the Sangha may perform the pravāraṇā. If he obstructs it by alleging a pāyantika offense, he must be assigned one of the other offenses,^[17] after which the Sangha may perform the pravāraṇā. If he obstructs it by alleging one of the other offenses, he should be dealt with according to the Dharma, after which the Sangha may perform the pravāraṇā.

If the person obstructing the pravāraṇā is knowledgeable and can answer, then, if he obstructs it because of a pārājika offense, the offender should be expelled,^[18] after which the Sangha may perform the pravāraṇā. If he obstructs it because of a saṅghāvaśeṣa offense, the offender should be assigned parivāsa, treatment from the original day, mānatta, or rehabilitation, after which the Sangha may perform the pravāraṇā. If he obstructs it because of a pāyantika offense, the offender should be made to confess and repent, after which the Sangha may perform the pravāraṇā. If he obstructs it on account of other matters, the person concerned should be dealt with according to the Dharma, after which the pravāraṇā may be performed.^[19]

At that time, at a certain dwelling place, on the day of pravāraṇā, a sick bhikshu obstructed the pravāraṇā of another sick bhikshu. The latter did not know what to do and informed the other bhikshus. The bhikshus reported the matter to the Buddha. The Buddha said:

“If, at any dwelling place, on the day of pravāraṇā, a sick bhikshu obstructs the pravāraṇā of another sick bhikshu, the latter should say to the former: ‘The Buddha has taught thus: “While presently ill, you may not obstruct it. You must wait until you have recovered. Elder, you should speak according to the Dharma, and the other bhikshu will also speak according to the Dharma.”’ After carrying out this procedure, they may then perform the pravāraṇā.”

At that time, at a certain dwelling place, on the day of pravāraṇā, a sick bhikshu obstructed the pravāraṇā of a bhikshu who was not ill. The latter should say to the former: “Elder, the Buddha has said thus: ‘You must wait until you have recovered. You should speak according to the Dharma, and the other bhikshu will also speak according to the Dharma.’” After carrying out this procedure, they may then perform the pravāraṇā.

At that time, at a certain dwelling place, on the day of pravāraṇā, a bhikshu who was not ill obstructed the pravāraṇā of a sick bhikshu. The latter should say to the former: “The Buddha has taught thus: ‘You must wait until he has recovered. Elder, you should speak according to the Dharma, and the other bhikshu will also speak according to the Dharma.’” After carrying out this procedure, they may then perform the pravāraṇā.

7. Postponing the Pravāraṇā

1. At that time, at a certain dwelling place, a large number of bhikshus had spent the rains retreat diligently cultivating the path and had attained a superior fruition. They thought: “Today we are to perform the pravāraṇā. If we move to other dwelling places, we fear that we will not attain Dharma bliss such as this. What should we do?” They informed the other bhikshus. The bhikshus reported the matter to the Buddha. The Buddha said:

“If, at a dwelling place, a large number of bhikshus have spent the rains retreat diligently cultivating the path and have attained a superior fruition, and the bhikshus think, ‘Today we are to perform the pravāraṇā. If we move to other dwelling places, we fear that we will not attain Dharma bliss such as this,’ the bhikshus should make a formal declaration to extend the pravāraṇā period.”

The formal declaration should be made as follows:

“Venerable Sangha, please listen! If it is appropriate to the Sangha, may the Sangha consent not to perform the pravāraṇā today. When four months have been completed, we shall perform the pravāraṇā. This is the formal declaration.”

After making the formal declaration in this way, they should perform the pravāraṇā only when four months have been completed.

2. At that time, at a certain dwelling place, a large number of bhikshus were living together. On the day of pravāraṇā, the bhikshus heard that the bhikshus from another dwelling place, who were quarrelsome and disharmonious, intended to come there to perform the pravāraṇā.^[20] They did not know what to do and informed the other bhikshus. The bhikshus went and reported the matter to the Buddha. The Buddha said:

“If, at any dwelling place, a large number of bhikshus are living together and, on the day of pravāraṇā, they hear that bhikshus from another dwelling place, who are quarrelsome and disharmonious, intend to come there to perform the pravāraṇā, those bhikshus should perform the pravāraṇā two or three days early. If they would ordinarily perform the pravāraṇā on the fifteenth day, they should perform it on the fourteenth.

If they would ordinarily perform it on the fourteenth day, they should perform it on the thirteenth. If they hear that the others will arrive that very day, they should urgently assemble the Sangha and perform the pravāraṇā. If they hear that the others have already entered the boundary, they should go outside the boundary to perform the pravāraṇā.

If they hear that the others have already arrived at the monastery, they should prepare water for washing, water for bathing, bathing seats, bathing vessels, implements for scraping earth, containers for mud, soap-pods, and medicinal herbs. They should then inform the senior elder, kindle a fire, and invite the Sangha into the bathhouse to bathe. The resident bhikshus should discreetly leave the bathhouse one by one and go outside the boundary to perform the pravāraṇā.

If the visiting bhikshus call upon them to perform the pravāraṇā, they should reply: ‘We have already performed the pravāraṇā.’ If the resident bhikshus have already performed the pravāraṇā and the visiting bhikshus seek to obstruct it, they may not do so.^[21] While the visiting bhikshus are performing the pravāraṇā, however, the resident bhikshus may obstruct it. If they can devise such an expedient means to carry out the procedure, that is good.

If not, those bhikshus should make a formal declaration to defer the pravāraṇā.^[22] The declaration should be made as follows:

“Venerable Sangha, please listen! If it is appropriate to the Sangha, may the Sangha consent not to perform the pravāraṇā today. We shall perform the pravāraṇā on the fifteenth day of the dark fortnight. This is the formal declaration.”

“They should make the formal declaration to defer the pravāraṇā in this way. If the visiting bhikshus remain until the fifteenth day of the dark fortnight, the resident bhikshus should make a second formal declaration to defer the pravāraṇā. The declaration should be made as follows:”

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, the Sangha consents that today the Sangha will not hold the Invitation, but will hold the Invitation on the next full-moon day, the fifteenth. This is the motion.”

If the motion to postpone the Invitation is made a second time in this manner and the visiting bhikkhus still do not leave, the resident bhikkhus should, in accordance with the Dharma and the Vinaya, compel them to hold the Invitation together in harmony.

3. At that time, at a certain residence, when the day of the Invitation arrived, during the Invitation they did not know the offense and did not know the person. After the Invitation had been held, they learned of the offense and the person. Those bhikkhus thought to themselves, “What should we do?” They then informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha taught:

“At any residence where, during the Invitation, they do not know the offense and do not know the person, but after the Invitation they learn of the offense and the person: once the Invitation has been held, they may not again accuse that person on the basis of past matters.”

At any residence where, during the Invitation, they do not know the offense but know the person, and after the Invitation they learn of the offense and know the person: once the Invitation has been held, they may not again accuse that person on the basis of prior matters.

“At any residence where, during the Invitation, they know the offense but do not know the person, and after the Invitation they learn of the offense and the person: once the Invitation has been held, they may not again accuse that person on the basis of prior matters.

4. At a certain residence, the Invitation day observed by the visiting bhikkhus was the fourteenth, while that observed by the resident bhikkhus was the fifteenth. The bhikkhus did not know what they should do, so they informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha taught:

“If, on the day of the Invitation at any residence, a smaller number of visiting bhikkhus arrive, and the visiting bhikkhus hold the Invitation on the fourteenth while the resident bhikkhus hold it on the fifteenth, the visiting bhikkhus should conform to the residents. If they do not, they should be dealt with in accordance with the Dharma.

“At a residence during the Invitation, if the visiting bhikkhus who arrive are equal in number to the resident bhikkhus, and the visiting bhikkhus hold the Invitation on the fourteenth while the resident bhikkhus hold it on the fifteenth, those visiting bhikkhus, though equal in number, should conform to the resident bhikkhus. If they do not, they should be dealt with in accordance with the Dharma.

“During the Invitation, at a certain residence, a larger number of visiting bhikkhus arrive. The visiting bhikkhus hold the Invitation on the fourteenth, while the resident bhikkhus hold it on the fifteenth. Since the resident bhikkhus are fewer, they should seek concord with the visiting bhikkhus. If they reach concord, that is good. If they do not reach concord, the resident bhikkhus should go beyond the boundary and hold the Invitation.

“On the day of the Invitation, [841a1] at a certain residence, a smaller number of visiting bhikkhus arrive. The visiting bhikkhus hold the Invitation on the fifteenth, while the resident bhikkhus hold it on the fourteenth. Since the visiting bhikkhus are fewer, they should conform to the resident bhikkhus and seek concord. If they reach concord, that is good; if not, the visiting bhikkhus should go beyond the boundary and hold the Invitation.

“On the day of the Invitation, at a certain residence, the number of visiting bhikkhus who arrive is equal to the number of resident bhikkhus. The visiting bhikkhus hold the Invitation on the fifteenth, while the resident bhikkhus hold it on the fourteenth. Though equal in number, the visiting bhikkhus should conform to the resident bhikkhus and seek concord. If they reach concord, that is good; if not, the visiting bhikkhus should go beyond the boundary and hold the Invitation.

“On the day of the Invitation, at a certain residence, a larger number of visiting bhikkhus arrive. The visiting bhikkhus hold the Invitation on the fifteenth, while the resident bhikkhus hold it on the fourteenth. Since the resident bhikkhus are fewer, they should conform to the visiting bhikkhus and seek concord. If they can conform, that is good; if not, they should be dealt with in accordance with the Dharma. The same applies when the visiting bhikkhus hold the Invitation on the sixteenth and the resident bhikkhus on the fifteenth.

5. On the day of the Invitation, at a certain residence, the resident bhikkhus assembled intending to hold the Invitation. While the Invitation was being held, visiting bhikkhus arrived. Those bhikkhus thought, “What should we do?” They then informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha taught:

“If, on the day of the Invitation at any residence, the resident bhikkhus have assembled intending to hold the Invitation and, while the Invitation is being held, a smaller number of visiting bhikkhus arrive, then if a visiting bhikkhu belongs among the senior seats, he should hold the Invitation in the order appropriate to the senior seats. If he belongs among the junior seats, he should hold the Invitation in the order appropriate to the junior seats. If the declarations of Invitation have already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and a smaller number of visiting bhikkhus arrive, they should declare their purity. If they do not declare it, they should be dealt with in accordance with the Dharma.

“On the day of the Invitation, when the resident bhikkhus intend to hold the Invitation and an equal number of visiting bhikkhus arrive, the resident bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and an equal number of visiting bhikkhus arrive, the resident bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma.^[23]

“On the day of the Invitation, at a residence where the resident bhikkhus are about to hold the Invitation, if a larger number of visiting bhikkhus arrive, the resident bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and a larger number of visiting bhikkhus arrive, the resident bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma.

“At any residence on the day of the Invitation, when the visiting bhikkhus are seated and about to hold the Invitation, if a smaller number of resident bhikkhus arrive, then if a resident bhikkhu belongs among the senior seats, he should hold the Invitation in the place appropriate to the senior seats. If he belongs among the junior seats, he should hold the Invitation in the place appropriate to the junior seats. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and a smaller number of resident bhikkhus arrive, they should declare their purity for the Invitation. If they do not declare it, they should be dealt with in accordance with the Dharma.

“At any residence on the day of the Invitation, when the visiting bhikkhus are seated and about to hold the Invitation, if an equal number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and an equal number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma.

“At any residence on the day of the Invitation, when the visiting bhikkhus are seated and about to hold the Invitation, if a larger number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and a larger number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma.

“The same applies when resident bhikkhus are holding the Invitation and other resident bhikkhus arrive. The same also applies when visiting bhikkhus are holding the Invitation and other visiting bhikkhus arrive.

8. Visiting Bhikkhus Hold the Invitation Themselves

1. At a certain residence, on the day of the Invitation, visiting bhikkhus arrived. Knowing that the resident bhikkhus had not yet arrived, the visiting bhikkhus said, “There are five of us, or more than five; we can perform the karman of the Invitation.” They then performed the karman of the Invitation. While they were performing the karman of the Invitation, the resident bhikkhus arrived. The visiting bhikkhus thought, “What should we do?” They then informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha taught:

“If, on the day of the Invitation at any residence, visiting bhikkhus arrive and, knowing that the resident bhikkhus have not yet arrived, say, ‘There are five of us, or more than five; we can perform the karman of the Invitation,’ and they then perform the karman of the Invitation, and while they are performing that karman a smaller number of resident bhikkhus arrive, then if a resident bhikkhu belongs among the senior seats, he should hold the Invitation in the order appropriate to the senior seats; if he belongs among the junior seats, he should hold the Invitation in the order appropriate to the junior seats.

If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and a smaller number of resident bhikkhus arrive, the resident bhikkhus should declare their purity for the Invitation. If they do not, they should be dealt with in accordance with the Dharma.

“At any residence on the day of the Invitation, if visiting bhikkhus arrive and, knowing that the resident bhikkhus have not yet arrived, say, ‘There are five of us, or more than five; we can perform the karman of the Invitation,’ and they then perform the karman of the Invitation, and while they are performing that karman an equal number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again.

If they do not, they should be dealt with in accordance with the Dharma. If the Invitation has already been completed and the entire assembly has not yet risen, or most have not yet risen, or all have already risen, and an equal number of resident bhikkhus arrive, the visiting bhikkhus should hold the Invitation again. If they do not, they should be dealt with in accordance with the Dharma.”

“At a dwelling place, on the day of Pavāraṇā, guest bhikkhus arrive. The guest bhikkhus know that the resident bhikkhus have not yet arrived, but say: ‘If there are five of us, or more than five, we may together perform the formal act of Pavāraṇā.’ They then perform the formal act of Pavāraṇā. While the formal act of Pavāraṇā is being performed, the resident bhikkhus arrive in greater numbers.

The guest bhikkhus should perform Pavāraṇā again. If they do not, they shall be dealt with according to the Dharma. If the Pavāraṇā has already been completed and the entire Sangha has not yet risen, or most have not yet risen, or all have already risen, and the resident bhikkhus arrive in greater numbers, the guest bhikkhus should perform Pavāraṇā again.

If they do not, they shall be dealt with according to the Dharma.

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive. The resident bhikkhus know that the guest bhikkhus have not yet arrived, but say: ‘If there are five of us, or more than five, we may perform the formal act of Pavāraṇā.’ While the formal act of Pavāraṇā is being performed, the guest bhikkhus arrive in smaller numbers. Guest bhikkhus of senior rank should perform Pavāraṇā according to their senior rank, while those of junior rank should perform Pavāraṇā in the order of junior rank.

If the Pavāraṇā has already been performed and the entire Sangha has not yet risen, or most have not yet risen, or all have already risen, and the guest bhikkhus arrive in smaller numbers, they should declare their purity and perform Pavāraṇā. If they do not declare it, they shall be dealt with according to the Dharma.

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive. The resident bhikkhus know that the guest bhikkhus have not yet arrived, but say: ‘If there are five of us, or more than five, we may perform the formal act of Pavāraṇā.’ While the formal act of Pavāraṇā is being performed, an equal number of guest bhikkhus arrive. The resident bhikkhus should perform the rite of Pavāraṇā again. If they do not, they shall be dealt with according to the Dharma. If the Pavāraṇā has already been completed and the entire Sangha has not yet risen, or most have not yet risen, or all have already risen, the resident bhikkhus should perform Pavāraṇā again. If they do not, they shall be dealt with according to the Dharma.

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive. The resident bhikkhus know that the guest bhikkhus have not yet arrived, but say: ‘If there are five of us, or more than five, we may perform the formal act of Pavāraṇā.’ While the formal act of Pavāraṇā is being performed, the guest bhikkhus arrive in greater numbers. The resident bhikkhus should perform Pavāraṇā again. If they do not, they shall be dealt with according to the Dharma. If the Pavāraṇā has already been performed and the entire Sangha has not yet risen, or most have not yet risen, or all have already risen, and the guest bhikkhus arrive in greater numbers, the resident bhikkhus should perform Pavāraṇā again. If they do not, they shall be dealt with according to the Dharma.

“When guest bhikkhus perform Pavāraṇā and other guest bhikkhus arrive, it is likewise. When resident bhikkhus perform Pavāraṇā and other resident bhikkhus arrive, it is likewise.”

2. Some say that Pavāraṇā should be performed,^[24] while others say that Pavāraṇā should not be performed. If someone has not arrived, they say: ‘Vanish! Perish!’ Wishing by every means to harm another, they then perform the formal act of Pavāraṇā. If they perform that formal act, the formal act performed by those bhikkhus is invalid, and they incur an offense of sthūlātyaya.

At that time, on the day of Pavāraṇā, guest bhikkhus arrived [842a1] and saw signs of resident bhikkhus, such as suspended rope beds, wooden beds that had been laid out, bedding, woolen mattresses, pillows, and places for washing the feet. Having seen these signs, they did not search for them but proceeded to perform the formal act of Pavāraṇā. While the formal act of Pavāraṇā was being performed, the resident bhikkhus arrived. The guest bhikkhus thought: ‘What should we do?’ They then informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, on the day of Pavāraṇā, guest bhikkhus arrive and see signs of resident bhikkhus, such as suspended rope beds, wooden beds that have been laid out, bedding, woolen mattresses, pillows, and places for washing the feet, but, having seen those signs, do not search for them and immediately perform the formal act of Pavāraṇā, then a formal act of Pavāraṇā performed in this way is invalid, and an offense is incurred.

“Having seen the signs, they should search. If they search but cannot find them, they should call out. If they do not call out but perform the formal act of Pavāraṇā, the formal act of Pavāraṇā is invalid, and an offense is incurred.

“Having seen the signs, they search at once. Unable to find them, they say: ‘Vanish! Perish!’ Employing many means and wishing to harm another, they then perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is invalid, and they incur an offense of sthūlātyaya.

“Having seen the signs, they search at once. Unable to find them, they call out. After calling out, they perform the formal act of Pavāraṇā. Although those bhikkhus incur no offense, their formal act is invalid.

“Having seen the signs, they search at once. Finding them, they assemble in harmony and perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is valid, and they incur no offense.

“The same applies if they see the signs but are uncertain.”

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive and see signs of guest bhikkhus, such as robes and bowls, sitting cloths, needle cases, and places for washing the feet, but do not search for them and proceed to perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is invalid, and an offense is incurred.

“Having seen the signs, they search at once. If they search but cannot find them, they should call out. If they do not call out but perform the formal act of Pavāraṇā, the formal act of Pavāraṇā is invalid, and an offense is incurred.

“Having seen the signs, they search at once. Unable to find them, they say: ‘Vanish! Perish!’ Employing many means and wishing to harm another, they then perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is invalid, and they incur an offense of sthūlātyaya.

“Having seen the signs, they search at once. Unable to find them, they call out. After calling out, they perform the formal act of Pavāraṇā. Although the formal act of those bhikkhus is invalid, they incur no offense.

“Having seen the signs, they search for them. Finding them, they assemble in harmony and perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is valid, and they incur no offense.

“The same applies if they see the signs but are uncertain.”

On the day of Pavāraṇā, guest bhikkhus arrived at a dwelling place and heard the resident bhikkhus walking in meditation, clearing their throats, reciting scriptures, and conversing. Although they heard these sounds, they did not search for them but immediately performed the formal act of Pavāraṇā. While the formal act of Pavāraṇā was being performed, the resident bhikkhus arrived. The guest bhikkhus did not know what to do and informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, on the day of Pavāraṇā, guest bhikkhus arrive at a dwelling place and hear the resident bhikkhus walking in meditation, clearing their throats, reciting scriptures, and conversing, but, having heard these sounds, do not search for them and immediately perform the formal act of Pavāraṇā, then the formal act is invalid, and an offense is incurred.

“The procedure from ‘having heard, they search’ through ‘they assemble in harmony and perform Pavāraṇā’ is likewise.

“The same applies if they hear the sounds but are uncertain.”

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive and hear the sounds of guest bhikkhus who have arrived—the sounds of reciting scriptures, clearing their throats, walking in meditation, conversing, and beating robes while washing them. Having heard these sounds, they do not search for them but immediately perform the formal act of Pavāraṇā. The formal act performed by those bhikkhus is invalid, and an offense is incurred.

“The procedure from ‘having heard, they search’ through ‘they assemble in harmony and perform Pavāraṇā’ is likewise.

“The same applies if they hear the sounds but are uncertain.”

At a dwelling place, on the day of Pavāraṇā, guest bhikkhus arrived and saw resident bhikkhus within the boundary but did not search for them. The bhikkhus then performed the formal act of Pavāraṇā. Not knowing what to do, they reported the matter to the Buddha. The Buddha said:

“At a dwelling place, on the day of Pavāraṇā, if guest bhikkhus arrive and see resident bhikkhus within the boundary but do not search for them, and immediately perform the formal act of Pavāraṇā, the formal act performed by those bhikkhus is valid, but they incur an offense.

“If, having seen them, they search but, without calling out, perform the formal act of Pavāraṇā, the formal act of Pavāraṇā performed by those bhikkhus is valid, but they incur an offense.

“If, having seen them, they search for them, and after searching call out and then perform the formal act of Pavāraṇā, those bhikkhus do not invalidate the formal act and incur no offense.

“The same applies if they see them but are uncertain.”

“At a dwelling place, on the day of Pavāraṇā, resident bhikkhus arrive and see guest bhikkhus within the boundary, but, having seen them, do not search for them. The bhikkhus then perform the formal act of Pavāraṇā. The formal act of Pavāraṇā performed by those bhikkhus is valid, but they incur an offense.

“If, having seen them, they immediately search for them, but, unable to find them, do not call out and proceed to perform the formal act of Pavāraṇā, the formal act of Pavāraṇā performed by those bhikkhus is valid, but they incur an offense.

“If, having seen them, they seek them out, and after seeking them out, summon them, and then perform the formal act of Pravāraṇā, that bhikkhu’s formal act is valid, and there is no offense.

“If one has seen them but is uncertain, the same applies.”

“If a visiting bhikkhu hears of a resident bhikkhu, the same applies.”

“If one hears but is uncertain, the same applies.”

“If a resident bhikkhu hears of a visiting bhikkhu, the same applies.”

“If one hears but is uncertain, the same applies.”

At a dwelling place on the day of Pravāraṇā, a visiting bhikkhu arrived and saw a resident bhikkhu within the boundary. Having seen him but not sought him out, he immediately performed the formal act of Pravāraṇā. While the Pravāraṇā was being conducted, he saw the resident bhikkhu approaching. Not knowing what to do, he informed the other bhikkhus. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If, at a dwelling place on the day of Pravāraṇā, a visiting bhikkhu arrives and sees a resident bhikkhu within the boundary, but, having seen him, does not seek him out and immediately performs the formal act of Pravāraṇā, that bhikkhu’s formal act is invalid, and he commits an offense.

“If, having seen him, he seeks him out, but after seeking him out does not summon him and then performs the formal act of Pravāraṇā, that bhikkhu’s formal act is invalid, and he commits an offense.

“If, having seen him, he seeks him out, and after seeking him out summons him so that they may assemble in harmony and perform the formal act of Pravāraṇā, that bhikkhu’s formal act of Pravāraṇā is valid, and there is no offense.

“If one has seen him but is uncertain, the same applies.”

“If a visiting bhikkhu hears of a resident bhikkhu, the same applies.”

“If one hears but is uncertain, the same applies.”

“If a resident bhikkhu hears of a visiting bhikkhu, the same applies.”

“If one hears but is uncertain, the same applies.”

At that time, the group of six bhikkhus had this thought: “Let us go from a dwelling place where there are bhikkhus to a dwelling place where there are no bhikkhus, for fear that other bhikkhus might perform a formal act against us or obstruct our Pravāraṇā.”^[25] The bhikkhus then reported the matter to the Buddha. The Buddha said:

“One should not entertain such a thought.”

They went from a dwelling place where there were bhikkhus to a dwelling place where there were no bhikkhus, for fear that other bhikkhus might perform a formal act against them or obstruct their Pravāraṇā. One of them thought: ‘I shall go from a dwelling place where there are bhikkhus to a place where there is neither a dwelling nor bhikkhus, for fear that other bhikkhus might perform a formal act against me or obstruct my Pravāraṇā.’ The Buddha said:

“One should not entertain such a thought.”

They went from a dwelling place where there were bhikkhus to a place where there was neither a dwelling nor bhikkhus, for fear that other bhikkhus might perform a formal act against them or obstruct their Pravāraṇā. One of them thought: ‘I shall go from a dwelling place where there are bhikkhus to a dwelling place where there are no bhikkhus, or to a place where there is no dwelling, or onto the boundary ground, for fear that other bhikkhus might perform a formal act against me or obstruct my Pravāraṇā.’ The Buddha said:

“One should not entertain such a thought.

“If one goes from a dwelling place where there are bhikkhus to a dwelling place where there are no bhikkhus, to a place where there is no dwelling, or [843a1] onto the boundary ground with a bhikkhu, out of fear that other bhikkhus might perform a formal act against them or obstruct their Pravāraṇā, then, if no Sangha accompanies them and they depart when there is no danger, they commit a duṣkṛta offense.

“The same applies when going from a place without a dwelling where there are bhikkhus to a dwelling place where there are no bhikkhus.

“The same applies when going from a place without a dwelling where there are bhikkhus to a place where there is neither a dwelling nor bhikkhus.

“The same applies when going from a dwelling place or a place without a dwelling where there are bhikkhus to a dwelling place or a place without a dwelling where there are no bhikkhus.

“The same applies when this is done for friends and acquaintances.”

At that time, the group of six bhikkhunīs had this thought: “Let us go to the monastery and prevent the bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā.” The bhikkhus reported the matter to the Buddha. The Buddha said:

3. “A bhikkhunī must not entertain this thought: ‘I shall go to the monastery and prevent the bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā.’ A formal act must not be performed, nor Pravāraṇā obstructed, in the presence of a bhikkhunī.”

The bhikkhunīs sent śikṣamāṇās and novice nuns to the monastery to prevent the other bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā. The bhikkhus reported the matter to the Buddha. The Buddha said:

“A bhikkhunī must not send śikṣamāṇās or novice nuns to the monastery to prevent the other bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā. A formal act must not be performed, nor Pravāraṇā obstructed, in the presence of a śikṣamāṇā or novice nun.”

The bhikkhunīs then conceived the idea of sending lay friends to the monastery to prevent the bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā. The bhikkhus reported the matter to the Buddha. The Buddha said:

“A bhikkhunī should not conceive the idea of sending lay friends to the monastery to prevent the other bhikkhus from performing a formal act against the group of six bhikkhus or from obstructing their Pravāraṇā. A formal act must not be performed, nor Pravāraṇā obstructed, in the presence of a layperson.”

At that time, King Prasenajit sent soldiers to protect the Sangha. The bhikkhus said to the soldiers:

“Please step outside for a short while. We wish to perform the formal act of Pravāraṇā.”

The soldiers said:

“The King sent us here to protect the Sangha. We dare not go elsewhere.”

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

“You should speak to them once more and ask them to withdraw elsewhere. If they leave, that is well. If they do not leave, you yourselves should go to a place where you can neither be seen nor heard and perform the formal act of Pravāraṇā. You must not perform the formal act of Pravāraṇā in the presence of anyone who has not received full ordination.”

When devas, nāgas, and yakṣas came to hear the Pravāraṇā, a bhikkhu with the divine eye saw them and became apprehensive, because the Buddha had not permitted bhikkhus to conduct Pravāraṇā in the presence of those who had not received full ordination. He therefore reported the matter to the Buddha. The Buddha said:

“With the exception of human beings who have not received full ordination, I permit the formal act of Pravāraṇā to be performed in the presence of all others.”

Some, after conducting Pravāraṇā, recited the precepts as well, and thus became weary from sitting for a long time. The bhikkhus reported the matter to the Buddha. The Buddha said:

“After conducting Pravāraṇā, you must not recite the precepts as well. Pravāraṇā itself is the recitation of the precepts.”

Thus spoke the Buddha.

CHAPTER V

LEATHER GOODS

I. THE OCCASION OF ŚROṆA

1. The Two Soles of His Feet

[843b12] At one time, the Blessed One was staying in the city of Rājagṛha. At that time, in the city of Campā,^[1] there was a son of a great householder named Śroṇa.^[2] Śroṇa was the only child born to his parents, and so they dearly loved him. From childhood until adulthood, he was accustomed to living in comfort; his feet had never touched the ground as he walked, and hair grew on the soles of his feet.

The King of Magadha^[3] heard that in the city of Campā there was a son of a great householder named Śroṇa. Śroṇa was the only child born to his parents, and so they dearly loved him. From childhood until adulthood, he was accustomed to living in comfort; his feet had never touched the ground as he walked, and hair grew on the soles of his feet. The King wished to see him, so he commanded the governor of Campā^[4] to order all the householders to bring their sons before the King.

The governor of Campā ordered the householders to bring their sons before the King of Magadha. When they arrived, they bowed at the King’s feet and then stood to one side, saying to the King:

“Your Majesty wished to see the sons of the great householders of Campā. This is one who, from childhood until adulthood, has been accustomed to living in comfort and is dearly loved by his parents. His feet have never touched the ground as he walked, and hair grows on the soles of his feet. We ask the King’s permission to spread cloth upon the ground.”

The King permitted cloth to be spread upon the ground. The householder’s son named Śroṇa then had cloth spread upon the ground, walked before the King, and bowed reverently with his head and face to the ground. The King saw the hair growing on the soles of his feet. The King was greatly delighted and immediately bestowed upon them^[5] benefits pertaining to the present life, saying:

“I have granted you benefits pertaining to the present life. The Blessed One is now staying on Mount Gṛdhrakūṭa in the city of Rājagṛha. You may go there to behold him, pay homage, and respectfully inquire after him. He will grant you what is beneficial for the life to come.”

At that time, the governor of Campā and the householders heard what the King had said, and together they went to Mount Gṛdhrakūṭa. At that time, the Elder Sāgata^[6], who was the Buddha’s attendant, was sitting upon a large rock in a certain place. The governor of Campā approached the Elder Sāgata and asked:

“Where is the Blessed One now? We wish to behold the Tathagata.”

Sāgata said:

“Wait a moment, Householder! Allow me to inform the Buddha.”

The Elder Sāgata immediately vanished from the rock and, in the time it takes a strong man to bend or extend his arm, appeared before the Buddha and said:

“The householder of Campā wishes to behold the Blessed One.”

The Buddha said:

“Go to the cool hall and prepare a seat. I shall go there.”

Sāgata obeyed the instruction. After preparing the seat, he went to the Buddha, bowed with his head at the Buddha’s feet, stood to one side, and said:

“I have finished preparing the seat. Now is the proper time.”

The Blessed One came out of the dwelling, went to the prepared seat, sat down, and told Sāgata:

“Invite the householder of Campā to come!”

The Elder Sāgata immediately vanished from before the Buddha and, in the time it takes a strong man to bend or extend his arm, appeared at the rock.

When the householder saw him, he exclaimed in praise:

“How extraordinary! Even a disciple of the Blessed One possesses such spiritual powers; how much more so must the Tathagata!”

Sāgata said:

“Householder, now is the proper time.”

The governor of Campā went to the Buddha, reverently bowed with his head at the Buddha’s feet, and withdrew to sit to one side. The Blessed One then skillfully taught the Dharma to the governor of Campā and the householders’ sons. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. While still seated, they attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, realized its fruit, and became irreversible. They said to the Buddha:

“Venerable Sir, from this day forward we take refuge in the Buddha, the Dharma, and the Sangha. We beseech the Blessed One to accept us as lay followers who, for the rest of our lives, will abstain from killing living beings, up to and including abstaining from drinking intoxicants.”

The householder’s son, named Śroṇa, was seated among the assembly. He thought, “I have heard the Buddha teach that it is difficult for one dwelling at home with wife and children to cultivate the pure life. I should now follow the Buddha, shave off my hair and beard, leave the household life, and practice the Way.” He therefore intended to wait until everyone had dispersed.

At that time, after the governor of Campā had heard the Buddha skillfully expound the various teachings, great joy arose in his heart. He immediately rose from his seat, paid homage, circumambulated the Buddha, and took his leave. The householder’s son, Śroṇa, then returned, approached the Buddha, bowed with his head at the Buddha’s feet, withdrew to stand to one side, and said to the Blessed One:

“I have just heard the Buddha say that if one dwells at home with wife and children, it is difficult to cultivate the pure life. I now wish to follow the Blessed One. I ask to shave off my hair and beard and be permitted to leave the household life and practice the Way.”

The Buddha asked Śroṇa:

“Have your parents given their permission?”

Śroṇa replied:

“Blessed One, my parents have not yet given their permission.”

The Buddha [844a1] taught:

“If your parents do not give their permission, the Tathagata will not accept you into the homeless life.”

Śroṇa said:

“I shall find a way to obtain my parents’ permission.”

The Buddha said:

“Now is the proper time.”

Śroṇa then returned to the city of Campā, went to his parents, and said:

“I have just heard the Buddha say that one who lives at home with wife and children cannot cultivate the pure life. I now wish to follow the Buddha, shave off my hair and beard, leave the household life, and practice the Way. I ask my parents to give their permission.”

Śroṇa’s parents said:

“Leaving the household life is extremely difficult, and being a śramaṇa is not easy. It would be better for you to remain at home, delight in sensual pleasures, and perform meritorious deeds as you wish. There is no need to leave the household life.”

After hearing his parents speak in this way, Śroṇa nevertheless persisted in making his request a second and a third time and would not desist. Although Śroṇa asked his parents three times, they still refused permission. Śroṇa then rose from his seat, sat down upon the ground, and said:

“From this day forward, I will not bathe, apply perfume, drink water, or eat. I shall either die or leave the household life.”

He went without food for one day, and so on until he had gone without food for five days. Śroṇa’s relatives and friends heard that Śroṇa wished to follow the Buddha, shave off his hair and beard, leave the household life, and practice the Way, but that his parents had refused permission, and that he had therefore gone without food for as long as five days. Śroṇa’s relatives and acquaintances then went to him and said:

“Get up, Śroṇa. Go bathe, apply perfume, eat and drink, and perform meritorious deeds as you please. Leaving the household life is not easy, and being a śramaṇa is also very difficult. Let it go; do not leave the household life.”

Although Śroṇa heard his relatives and acquaintances speak in this way, he remained steadfast in his resolve. Śroṇa’s friends then went to his parents and said:

“Allow Śroṇa to leave the household life and practice the Way. If he delights in the homeless life, you will still be able to see him often. If he no longer delights in the homeless life, he will return. But if you allow Śroṇa to die, what can be done then?”

After hearing this, Śroṇa’s parents said:

“Very well, let him leave the household life as he wishes.”

When Śroṇa heard that his parents had given permission, he thought, “I am now so thin and weak that I cannot endure eating only one meal a day. I must first restore my strength somewhat.” When Śroṇa had regained a measure of health, he went to his parents and said:

“I now ask leave to go forth.”

His parents said:

“Now is the proper time.”

Śroṇa immediately went to the Blessed One on Mount Gṛdhrakūṭa near the city of Rājagṛha, reverently bowed with his head at the Buddha’s feet, and stood to one side. He said to the Buddha:

“My parents have given me permission to leave the household life and practice the Way. I beseech the Buddha to ordain me and permit me to receive full ordination.”

The Buddha immediately permitted him to leave the household life and receive full ordination.

At that time, Śroṇa’s parents established seven relay stations for horses along the road between the two cities so that hot food could be brought to Śroṇa in time. When the proper time came, Śroṇa offered this food to the elder monks and then entered the city himself to beg for alms. When Śroṇa’s parents heard that their son had offered the food to the bhikṣus and then gone begging for alms himself, they sent him no more food from that time onward.

2. The Taut Lute String

At that time, Śroṇa went to dwell by the Warm-Water River in the Śītavana Grove.^[7] He diligently and vigorously practiced walking meditation until blood oozed from the soles of his feet, staining the ground of the walking-meditation path with blood like the floor of a slaughterhouse. In a secluded place, Śroṇa reflected thus: “I now practice with such diligence and vigor that none among the Buddha’s disciples surpasses me. Why, then, have I not attained liberation free from the outflows? My family possesses wealth, and I could live happily and perform meritorious deeds as I please. Perhaps I should renounce the precepts, return home, and cease practicing the Way.”

At that time, the Blessed One knew the thought in Śroṇa’s mind and, in the time it takes a strong man to bend or extend his arm, traveled from Mount Gṛdhrakūṭa to the Śītavana Grove. Seeing that the ground of the walking-meditation path was stained with blood like the floor of a slaughterhouse, he knew the answer but nevertheless asked the bhikṣus:

“Who practiced walking meditation here, leaving the ground stained with blood like the floor of a slaughterhouse?”

The bhikṣus said to the Buddha:

“The bhikṣu Śroṇa diligently and vigorously practiced walking meditation until blood oozed from the soles of his feet, and thus the ground became stained with blood in this way.”

The Buddha instructed them to summon Śroṇa. A bhikṣu obeyed the Buddha’s instruction, went to Śroṇa, and said:

“The Blessed One summons you.”

When Śroṇa heard that the Buddha had summoned him, he immediately went to the Buddha, bowed with his head at the Buddha’s feet, and withdrew to sit to one side. Although the Buddha knew the answer, he nevertheless deliberately asked:

“Just now, while in a secluded place, you thought: ‘I am now diligent and energetic; among the Buddha’s disciples, none surpasses me. Why, then, have I not attained liberation from the taints? My family possesses wealth, and I could live happily and perform meritorious deeds as I please. Perhaps I should relinquish the precepts and return home, no longer continuing in the path.’ Is this true?”

“Venerable Blessed One, it is indeed true.”

The Blessed One said:

“I will now ask you a question. Answer as you see fit. When you still lived at home, did you often play the lute?”

“Blessed One, that is so. When I lived at home, I often played the lute.”

“Śroṇa, when the lute strings were too taut, was the sound pleasing?”

“Blessed One, it was not.”

“Śroṇa, when the lute strings were slack, was the sound pleasing?”

“Blessed One, it was not.”

“Śroṇa, when the lute strings were neither slack nor too taut, was the sound pleasing?”

“Venerable Blessed One, the sound was pleasing.”

The Blessed One said:

“So too, Śroṇa, excessive exertion leads to agitation, while insufficient exertion gives rise to indolence. One should therefore apply balanced effort to the faculties.”^[8]

After Śroṇa heard the Buddha’s brief instruction, he remained alone in a secluded place, diligently exerting himself with an earnest and heedful mind. During the first and last watches of the night, he kept his mind alert and cultivated the factors that aid the path so as to attain the goal for which one goes forth. Before long, he attained the fruit and, in this very life, realized the unsurpassed holy life, knowing: “Birth is ended; the holy life has been established; what had to be done has been done; there will be no further rebirth.” Śroṇa attained arhatship.

3. Six Kinds of Faith-Based Liberation

After Śroṇa attained arhatship, he went to the Blessed One, bowed with his head at the Buddha’s feet, stood to one side, and said to the Buddha:^[9]

“If a bhikkhu has attained arhatship and completely exhausted the taints, he abides happily in six respects:^[10] he delights in renunciation, delights in freedom from anger, delights in a life of seclusion, delights in the complete cessation of craving, delights in the complete cessation of the aggregates of clinging, and delights in freedom from delusion. If a bhikkhu has attained arhatship and is free from all taints, he delights in these six spheres. Blessed One, is there any case in which one attains renunciation without relying upon faith?”

“One should not think that, without relying upon faith, one may delight in renunciation and thereby attain arhatship, completely exhaust the taints, bring desire to an end and be free from desire, bring anger to an end and be free from anger, and bring delusion to an end and be free from delusion.”^[11]

“Blessed One, is there any case in which one delights in freedom from anger without relying upon observance of the precepts?”^[12]

“One should not think that, without relying upon observance of the precepts, one may delight in freedom from anger and thereby attain arhatship, completely exhaust the taints, bring desire to an end and be free from desire, bring anger to an end and be free from anger, and bring delusion to an end and be free from delusion.”

“Blessed One, is there any case in which one delights in seclusion^[13] without relinquishing material gains?”^[14]

“One should not think that, without relinquishing material gains, one may delight in seclusion and thereby attain arhatship, completely exhaust the taints, bring desire to an end and be free from desire, bring anger to an end and be free from anger, and bring delusion to an end and be free from delusion.

“Through delighting in the cessation of craving, delighting in the complete cessation of the aggregates of clinging, and delighting in freedom from delusion, that person attains arhatship, completely exhausts the taints, brings desire to an end and is free from desire, brings anger to an end and is free from anger, and brings delusion to an end and is free from delusion.

“When such a bhikkhu’s mind is liberated from the taints, then regarding the many forms cognized by the eye, both his liberation through wisdom and liberation of mind are undefiled. His consciousness does not mingle with the diversity of forms, and he abides in the fourth dhyana. The same applies to the ear, nose, tongue, body, and mind.

“Blessed One, it is just as a great mountain of solid rock, intact, neither chipped nor perforated nor fissured: if a violent storm with heavy rain comes from the east, the mountain is neither displaced nor shaken. The same applies when such a storm comes from the south, west, or north. So too, Blessed One, if a bhikkhu has attained arhatship, his mind is liberated, and he has completely exhausted the taints, then regarding the many forms cognized by the eye, both his liberation through wisdom and liberation of [845a1] mind are undefiled. His consciousness does not mingle with the diversity of forms, and he abides in the fourth dhyana. The same applies to the ear, nose, tongue, body, and mind.”

Having spoken thus, he recited this verse:

One who through faith seeks renunciation,

A bhikkhu who delights in solitude,

Who delights in freedom from anger,

And finds happiness in craving’s end,

Who delights in freedom from clinging to the aggregates,

Whose mind is no longer deluded,

Discerns that arising will be no more;

Thereby he gains liberation.

Precisely through this liberation,

His mind at once becomes serene.

Having attained freedom from contemplation,

Nothing further remains to be done.

Just as a mighty mountain

Cannot be destroyed by the wind,

So it is with forms and sounds,

With odors, tastes, contacts, and dharmas;

Amid wholesome and unwholesome dharmas,

The wise one remains unmoved,

His mind established in liberation,

Contemplating complete cessation.^[15]

After Śroṇa had recited this verse, the Buddha affirmed his realization. He rose from his seat, approached the Buddha, reverently bowed with his head at the Buddha’s feet, and withdrew.

Not long after Śroṇa had departed, the Buddha told the bhikkhus:

“You should declare your attainment of the path in this manner: speak only of its meaning, without directly saying that you have attained it. Do not be like those foolish bhikkhus who joyfully declare their own attainments, only to have attained nothing afterward and merely burden themselves in vain.”

One day, Śroṇa went to the Buddha, bowed with his head at the Buddha’s feet, and withdrew to sit to one side. The Buddha told Śroṇa:

“Throughout your life, you have been accustomed to comfort and are unaccustomed to walking. I permit you to wear single-soled sandals within the monastery.”

Śroṇa immediately said to the Buddha:

“I relinquished five carriages drawn by royal elephants and went forth to cultivate the path. If I now wear single-soled sandals, some may inevitably ridicule me, saying, ‘Śroṇa abandoned five carriages drawn by royal elephants and went forth to cultivate the path, yet he still covets single-soled sandals.’ I will use them only if the Blessed One permits all bhikkhus to do so.”

The Buddha gave his consent by remaining silent. On account of this matter, he assembled the Sangha of bhikkhus and taught the Dharma in accordance with their dispositions. By innumerable skillful means, he praised the ascetic practices, having few desires and knowing contentment, and delighting in renunciation. He then told the bhikkhus:

“To protect the body, robes, and bedding, I permit single-soled sandals to be worn within the monastery.”

At that time, the bhikkhus wore single-soled sandals, but before long the sandals became perforated and damaged. The Buddha permitted them to patch the sandals with bark or leather and sew the patches with thread. If the thread broke, they were to sew them with sinew or hair. At that time, an awl was needed to pierce holes, and the bhikkhus reported this to the Buddha. The Buddha permitted them to use an awl to pierce the holes.^[16]

Notes:

^[5] Five persons, including the bhikkhu residing at that place.

^[6] When four persons are present, they may not receive the consent of an absent person and report that there is a fifth person.

^[7] Cf. Pali, Vin. i. 163: When five bhikkhus are present, they may not bring one person’s consent for the invitation ceremony (ekassa pavāraṇaṃ āharitvā) in order to perform the Sangha act of invitation (saṅghe pavāretabbaṃ). When four are present, they may not receive one person’s consent in order to perform the invitation ceremony by mutual declaration.

^[8] See nn. 6 and 7 above.

^[9] See the chapter on the recitation of the precepts, the section “Giving Consent.”

^[10] Cf. Vin. i. 170: The Buddha prescribed making a formal declaration to prevent an offending bhikkhu from participating in the invitation ceremony (pavāranaṃ ṭhapetuṃ).

^[11] “Without grounds, it is not to be done” 無根不作. Cf. Pali, Vin. i. 170: avatthusmiṃ akāraṇe, without a basis (grounds) and without a reason (cause).

^[12] “With something remaining, it is not to be done” 有餘不作. There is no sufficient reason, although the matter is not yet complete.

^[13] “With something remaining, it is to be done” 有餘作. There is a reason, although the matter is not yet complete.

^[14] “Matter” 事, referred to above as “grounds” 根 (Pali: vatthu), namely the basis for alleging an offense in order to suspend the invitation ceremony.

^[15] See Part I, Ch. ii, saṅghādisesa 8: making a groundless accusation of a pārājika offense; and 9: making an accusation on a pretext.

^[16] See Part I, Ch. v, pācittiya 80: making a groundless accusation of a saṅghādisesa offense.

^[17] A dukkaṭa or an offense of wrong speech.

^[18] This concerns a bhikkhu who has committed an offense and whose Invitation is suspended on valid grounds.

^[19] Matters According to Circumstances (No. 1446, p. 1047b15): If he has committed a pārājika offense, he is to be expelled. If he has committed a saṅghāvaśeṣa offense, the matter is temporarily set aside, and his offense is to be adjudicated after the Invitation has concluded. For other offenses, he may participate in the Invitation only after making confession.

^[20] The Five-Part Vinaya 19 (T22n1421, p. 133c03): fearing that those bhikkhus would come and suspend the Invitation at this residence.

^[21] Cf. Vin. i: The Invitation of one who has already participated in the Invitation is not to be suspended (na…pavāritamapi pavāraṇā ṭhapetabbā).

^[22] Augmented Invitation 增上自恣: adding further days to the Invitation period.

^[23] The Ten-Recitation Vinaya 23 (No. 1435, p. 167b7): “Those bhikkhus should again participate in the Invitation with the bhikkhus who had previously participated in the Invitation in this manner; there is no offense.” Cf. Pali, Vin. i. 165: While the Invitation is being held, if visiting bhikkhus arrive in greater number, the resident bhikkhus are to participate in the Invitation again (tehi bhikkhūhi puna pavāretabbaṃ). If the visiting bhikkhus are equal or fewer in number, those who have participated in the Invitation have duly done so. Those who have not yet participated are to do so (pavāritā suppavāritā, avasesehi pavāretabbaṃ). For those who have already participated in the Invitation, there is no offense (pavāritānam anāpatti).

^[24] See Ch. ii, Uposatha, Section III.6, Invalidating a Saṅgha Act, and n. 211.

^[25] See Ch. ii, Recitation of the Precepts, Section iii.9, Moving to Another Residence.

^[1] Campā 瞻婆. Pali: Campā, the capital of Aṅga, a neighboring state friendly with Magadha.

^[2] Soṇa-Koḷivisa 守籠那. Pali (Vin. i. 179): Soṇo-Koḷiviso seṭṭhi-putto, Soṇa-Koḷivisa, the son of a wealthy householder.

^[3] Pali, ibid., rājā Magadho Seniyo Bimbisāro.

^[4] The lord of Campā was the king of Aṅga, not a subject of the King of Magadha. However, Magadha and Aṅga were allied for a time. Vin., ibid.: Bimbisāra ruled eighty thousand villages. The king assembled eighty thousand village headmen.

^[5] Pali: for the eighty thousand village headmen.

^[6] Sāgata 娑竭陀. Pali: Sāgata. For the account of this attendant, see Part I, Ch. v, the origin story of pācittiya 51 (a bhikkhu drinking intoxicants).

^[7] Sītavana 尸陀林. Pali: Sītavana, the charnel ground outside Rājagṛha, where the bodies of the dead were cremated or cast away.

^[8] Cf. Vin. i. 183: accāraddhavīriyaṃ uddhaccāya saṃvattati, atilīnavīriyaṃ kosajjāya saṃvattati…indriyānañca samataṃ paṭivijjha: “Excessive exertion leads to restlessness. Insufficient exertion gives rise to lassitude. Maintain the faculties in balance.”

^[9] See Madhyama Āgama 29 (T01, p. 611c), Saṃyukta Āgama 9 (T02, p. 62b), and Ekottarika Āgama 13 (T02, p. 162). Pali, A. iii. 374, Soṇa-sutta.

^[10] Cf. Vin., ibid., chaṭṭhāni adhimutto, the six resolves or convictions: nekkhamma, renunciation or departure from household life; paviveka, seclusion or dwelling in solitude; avyāpajja, non-hatred; upādānakkhaya, the exhaustion of all clinging and defilements; taṇhakkhaya, the exhaustion of craving; asammoha, non-delusion.

^[11] Cf. Pali, Vin. i, ibid.: “Let no one hold the view that this venerable one has conviction in renunciation merely on the basis of faith.... Based upon the exhaustion of greed, through dispassion, he has conviction in renunciation. Based upon the exhaustion of hatred, through non-hatred, he has conviction in renunciation....”

^[12] Cf. Pali, ibid.: “Let no one hold the view that this venerable one believes adherence to rules and observances (sīlabbataparāmāsa) to be supreme, and therefore has conviction in harmlessness.”

^[13] Tranquillity; Pali: paviveka: seclusion, dwelling apart, living in solitude.

^[14] Cf. Pali, ibid.: “Let no one hold the view that this venerable one, because of attachment to material gain, has conviction in seclusion.”

^[15] Cf. Pali, ibid., ṭhitaṃ cittaṃ vippamuttaṃ, vayañcas-sānupassatīti: “The mind is liberated and steadfast; he contemplates its passing away.”

^[16] End of fascicle 38.