Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

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Interpreted by Inti AI (English)

🪷 AI interpretation

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

II. PHYSICAL CONTACT WITH WOMEN

1. The Blessed One was staying in the country of Śrāvastī. At that time, Upāli rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, when Kālodāyin and a woman touched one another’s bodies, was an offense committed or not?”

The Buddha said:

“Because the precept had not yet been established at the outset, there was no offense.”

He asked:

“Venerable Sir, if his body touched that of a man, would he commit an offense or not?”

The Buddha said:

“He would commit a duṣkṛta offense.”

He asked:

“Venerable Sir, if his body touched that of a eunuch, would he commit an offense or not?”

The Buddha said:

“He would commit a sthūlātyaya offense.”

He asked:

“Venerable Sir, if his body touched that of a person possessing both sexual organs, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“Venerable Sir, if his body touched that of an animal incapable of transformation, would he commit an offense or not?”

The Buddha said:

“A duṣkṛta offense.”

He asked:

“If she is a human female and he perceives her as a human female, would he commit an offense or not?”

The Buddha said:

“A saṅghāvaśeṣa offense.”

He asked:

“If she is a human female but he is uncertain, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“If she is a human female but he perceives her as a nonhuman female, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“If she is a nonhuman female but he perceives her as a human female, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“If she is a nonhuman female and he is uncertain, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“Venerable Sir, if he forms the perception that the person is a woman but touches the body of a man, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“If he forms the perception that the person is a man but touches a woman, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

He asked:

“If he touches the body of one woman while perceiving it to be the body of another woman, would he commit an offense or not?”

The Buddha said:

“A saṅghāvaśeṣa offense.”

He asked:

“If he touches the body of one man while perceiving it to be the body of another man, would he commit an offense or not?”

The Buddha said:

“A duṣkṛta offense.”

He asked:

“If his body touches that of a female deva, female nāga, female asura, female yakṣa, female hungry ghost, or female animal capable of transformation, would he commit an offense or not?”

The Buddha said:

“A sthūlātyaya offense.”

2. A woman grasped a bhikkhu’s feet in homage. When he became aware of the contact, he experienced pleasure and moved his body; afterward, he became doubtful. The Buddha said:

“It is a saṅghāvaśeṣa offense.”

A woman grasped a bhikkhu’s feet in homage. When he became aware of the contact, he experienced pleasure but did not move his body; afterward, he became doubtful. The Buddha said:

“He committed a duṣkṛta offense.”

A woman grasped a bhikkhu’s feet in homage. When he became aware of the contact, he experienced pleasure and moved his big toe; afterward, he became doubtful. The Buddha said:

“It is a saṅghāvaśeṣa offense.”

A woman playfully grasped a bhikkhu. The bhikkhu became doubtful. The Buddha asked him:

“When you became aware of the contact, did you experience pleasure?”

He replied:

“No.”

The Buddha said:

“There was no offense.”

The same applies when a bhikkhu playfully grasps a woman’s hand.

3. A bhikkhu grasped the tail of a cow while crossing a river. Only after he had crossed did he realize that it was a cow. The bhikkhu became doubtful. The Buddha said:

“There was no offense. Nevertheless, one must not grasp a cow’s tail to cross a river.”

A bhikkhu, with lustful intent, grasped the corner of a woman’s robe and afterward became doubtful. The Buddha said:

“He committed a sthūlātyaya offense.”

A bhikkhu, with lustful intent, grasped an ornament worn on the upper part of a woman’s body and afterward became doubtful. The Buddha said:

“A sthūlātyaya offense.”

4. A bhikkhu, with lustful intent, touched a woman’s coccyx and afterward became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

5. A bhikkhu’s mother grasped him. When he became aware of the contact, he experienced pleasure but did not move his body; afterward, he became doubtful. The Buddha said:

“He committed a duṣkṛta offense.”

The same applies to his elder sister, former wife, or a prostitute.

6. A bhikkhu, with lustful[987a1] intent, grasped a woman’s hair and afterward became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

7. An unmarried woman was being swept away by the water. Seeing her, a bhikkhu aroused a compassionate mind and immediately rescued her. Afterward, he became doubtful. The Buddha asked the bhikkhu:

“When you became aware of the contact, did you experience pleasure?”

The bhikkhu replied:

“No.”

The Buddha said:

“There was no offense.”

A Mātaṅga woman^[40] was being swept away by the water. Seeing her, a bhikkhu aroused a compassionate mind and immediately rescued her. Afterward, he became doubtful. The Buddha asked the bhikkhu:

“When you became aware of the contact, did you experience pleasure?”

The bhikkhu replied:

“No.”

The Buddha said:

“There was no offense.”

A bhikkhu touched the body of a dead woman that had not yet decomposed and afterward became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

If he touches a body that is for the most part not yet decomposed, he also commits a saṅghāvaśeṣa offense. If he touches a body that is half decomposed, he commits a sthūlātyaya offense. If he touches a body that is mostly decomposed or entirely decomposed, in either case he commits a sthūlātyaya offense.

8. A woman was leaning against a bed. A bhikkhu, with lustful intent, moved the bed and afterward became doubtful. The Buddha said:

“He committed a sthūlātyaya offense.”

A bhikkhu, with lustful intent, grasped a woman’s hand and afterward became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

A bhikkhu, with lustful intent, grasped a woman’s foot and afterward became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

A woman grasped a bhikkhu’s hand. When the bhikkhu became aware of the contact, he experienced pleasure and moved his body; afterward, he became doubtful. The Buddha asked the bhikkhu:

“When you became aware of the contact, did you experience pleasure?”

He replied:

“Yes.”

The Buddha said:

“You committed a saṅghāvaśeṣa offense.”

The same applies when a woman grasps a bhikkhu’s foot.

A bhikkhu playfully grasped a woman’s hand and afterward became doubtful. The Buddha asked the bhikkhu:

“When you became aware of the contact, did you experience pleasure?”

He replied:

“No.”

The Buddha said:

“There was no offense.”

The same applies to grasping her foot.

A woman playfully grasped a bhikkhu’s hand. The bhikkhu became doubtful. The Buddha asked the bhikkhu:

“When you became aware of the contact, did you experience pleasure?”

He replied:

“No.”

The Buddha said:

“There was no offense.”

The same applies to grasping his foot.

A bhikkhu, with lustful intent, grasped and pulled the corner of a woman’s robe. The bhikkhu became doubtful. The Buddha said:

“He committed a sthūlātyaya offense.”

A bhikkhu, with lustful intent, beat and washed a robe together with a woman and afterward became doubtful. The Buddha said:

“He committed a sthūlātyaya offense.”

A bhikkhu, with lustful intent, grasped a woman’s earring and afterward became doubtful. The Buddha said:

“He committed a sthūlātyaya offense.”

Grasping a flower garland or grasping a bracelet likewise constitutes a sthūlātyaya offense in every case.

9. A bhikkhu was walking with a woman in the rain. The mud was slippery, and the woman lost her footing and fell to the ground. The bhikkhu also slipped and fell to the ground, landing on top of the woman. Afterward, he became doubtful. The Buddha asked:

“When your bodies came into contact, did you experience pleasure?”

The bhikkhu replied:

“No.”

The Buddha said:

“There was no offense.”

The same applies if the bhikkhu falls and the woman falls on top of him.

A bhikkhu was walking with a woman in the rain. Both lost their footing and fell together, came into contact, rolled together, and then separated. The bhikkhu became doubtful. The Buddha asked:

“When your bodies came into contact, did you experience pleasure?”

He replied:

“No.”

The Buddha said:

“There was no offense.”

10. A bhikkhu’s hand touched the area between a woman’s anal and urinary passages, and afterward he became doubtful. The Buddha said:

“He committed a saṅghāvaśeṣa offense.”

If he touches between her thighs, her groin, the bend of her knee, her side, between her breasts, her ear opening, her nostril, or a boil, in every case he commits a saṅghāvaśeṣa offense.

11. A bhikkhu embraced, caressed, and kissed a young novice; afterward he became doubtful. The Buddha asked:

“What thought did you have when you acted in this way?”

He replied:

“I did so out of affection for him, without any lustful mind.”

The Buddha said:

“There is no offense. Nevertheless, you must not act in this way.”

12. A bhikkhu and a bhikkhuni came into bodily contact with each other; afterward he became doubtful. The Buddha said:

“It is a sanghadisesa offense.”

The same applies to a sikkhamana or a female novice.

13. A bhikkhu was carrying soviraka water along the road. His former wife called to him and asked him to engage in impure conduct with her, then exposed her female organ for him to see. He immediately poured the soviraka water upon it and said, “Let what is foul be covered with something foul.” The bhikkhu became doubtful. The Buddha asked:

“With what state of mind did you act in this way?”

The bhikkhu replied:

“I wished only to humiliate her, without any lustful mind.”

The Buddha said:

“There is no offense. Nevertheless, you must not act in this way.”

The same applies when carrying water along the road.

A courtesan invited a bhikkhu to engage in impure conduct with her. The courtesan exposed her female organ for the bhikkhu to see. The bhikkhu struck her female organ with a stone and afterward became doubtful. The Buddha asked:

“What did you have in mind when you struck her in this way?”

He replied:

“I wished only to humiliate her, without any lustful mind.”

The Buddha said:

“There is no offense. However, striking a woman is a dukkata offense.”

14. A woman was leaning against a tree. A bhikkhu, with a lustful mind, shook the tree and afterward became doubtful. The Buddha said:

“It is a thullaccaya offense.”

The same thullaccaya offense applies in every case involving a rope bed, a seat, a privy seat,^[41] a plank, a stone, a screen, or a ladder.

A woman was riding in a cart. A bhikkhu, with a lustful mind, shook the cart and afterward became doubtful. The Buddha said:

“It is a thullaccaya offense.”

The same applies to a carriage or a boat.

A woman took hold of a bhikkhu from behind. The bhikkhu turned to look and saw that it was a woman. Knowing that he was being touched, he experienced a pleasant sensation and afterward became doubtful. The Buddha said:

“It is a sanghadisesa offense.”

III. LEWD SPEECH

1. The Blessed One was staying in the country of Sravasti. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, did Kaludayin commit an offense when he spoke lewd words to a woman?”

The Buddha said:

“Because the precept had not yet been established, there was no offense.”

He asked:

“Venerable Sir, if one speaks lewd words to a man, is it an offense?”

The Buddha said:

“It is a dukkata offense.”

He asked:

“If one speaks lewd words to a eunuch, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“If one speaks lewd words to a hermaphrodite, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“If one speaks lewd words to an animal capable of transformation, is it an offense?”

The Buddha said:

“It is a dukkata offense.”

He asked:

“Venerable Sir, if she is a human female, one perceives her as a human female, and one speaks lewd words to her, is it an offense?”

The Buddha said:

“It is a sanghadisesa offense.”

He asked:

“If she is a human female but one is uncertain, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“If she is a human female but one perceives her as a nonhuman female, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“If she is a nonhuman female but one perceives her as a human female, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“If she is a nonhuman female but one is uncertain, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“Venerable Sir, if one perceives someone as a woman but speaks lewd words to a man, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“Venerable Sir, if one perceives someone as a man but speaks lewd words to a woman, is it an offense?”

The Buddha said:

“It is a thullaccaya offense.”

He asked:

“Venerable Sir, if one intends to speak lewd words to this woman but speaks them to another woman, and then becomes doubtful?”

The Buddha said:

“If the meaning is clearly expressed, it is a sanghadisesa offense. If it is not clearly expressed, it is a thullaccaya offense.”

If the message is conveyed by a seal, a letter, or a gesture, and she understands it clearly, it is a sanghadisesa offense; if she does not understand it clearly, it is a thullaccaya offense.

He asked:

“Venerable Sir, if one intends to speak lewd words to this man but speaks them to another man, is it an offense?”

The Buddha said:

“It is a dukkata offense.”

He asked:

“Venerable Sir, if one speaks lewd words to a female deva, a female naga, a female asura, a female yaksha, a female hungry ghost, or a female animal capable of transformation, is it an offense?”

The Buddha said:

“If the meaning is clearly expressed, it is a thullaccaya offense; if it is not clearly expressed, it is a dukkata offense.”

If the message is conveyed by a seal, a letter, or a gesture, and she understands it clearly, it is a thullaccaya offense; if she does not understand it clearly, it is a dukkata offense.

2. At that time, a bhikkhu spoke lewd words to a woman and afterward became doubtful. The Buddha said:

“If the meaning is clearly expressed, it is a sanghadisesa offense; if it is not clearly expressed, it is a thullaccaya offense.” If one intends to speak to one woman but mistakenly speaks to another, in every case it is a sanghadisesa offense.

A courtesan asked a bhikkhu to engage in impure conduct with her. The courtesan exposed her female organ for him to see. The bhikkhu said:

“May your female organ split apart, putrefy, disintegrate, burn, and fall away, so that a donkey may do such-and-such a thing to it.”

After speaking in this way, the bhikkhu became doubtful. The Buddha asked:

“With what thought did you speak in this way?”

The bhikkhu replied:

“I wished only to humiliate her, without any lustful mind.”

The Buddha said:

“There is no offense under this rule. However, using abusive speech is a dukkata offense.”

3. Kaludayin had a disposition inclined toward obscene speech. The Buddha said:

“Having a disposition inclined toward obscene speech is a dukkata offense.”

The group of six bhikkhus had dispositions inclined toward obscene speech. The Buddha said:

“It is a dukkata offense.”

4. At that time, a bhikkhu on almsround dressed early in the morning, took his bowl, and went to the home of a layperson. He said to the donor’s wife:

“May I have it?”

The donor’s wife immediately asked:

“Venerable Sir, what did you just say that you might have?”

The bhikkhu remained silent and afterward became doubtful. The Buddha said:

“Expressing oneself unclearly is a thullaccaya offense.”

A bhikkhu on almsround dressed early in the morning, [988a1] took his bowl, and went to the home of a layperson. He said to the donor’s wife:

“Give it to me!”

The householder’s wife immediately asked:

“Venerable Sir, what did you say I should give you?”

The bhikkhu remained silent and afterward became doubtful. The Buddha said:

“Expressing oneself unclearly is a thullaccaya offense.”

Whether one says, “Will you give it to me?” or “Look,” or “What does it resemble?”—in every case, expressing oneself unclearly is a thullaccaya offense.

5. A bhikkhu had a donor. The donor said to his wife:

“Whatever that bhikkhu needs, give it to him.”

His wife replied:

“Very well.”

The donor then went to the bhikkhu and said:

“I have told my wife to give you whatever you need. Venerable Sir, whenever you need anything, go and receive it.”

The bhikkhu said:

“Very well.”

Later, the bhikkhu dressed, took his bowl, and went to the donor’s house, where a seat was prepared and he sat down. The donor’s wife said to the bhikkhu:

“My husband told me to give the bhikkhu whatever he needs. Venerable Sir, if you need anything now, please tell me.”

The bhikkhu said:

“You cannot give me everything.”^[42]

The donor’s wife said:

“Venerable Sir, what is there that I cannot give you in full?”

The bhikkhu remained silent and afterward became doubtful. The Buddha said:

“Expressing oneself unclearly is a thullaccaya offense.”

A bhikkhu had a donor. The donor told his wife:

“Whatever that bhikkhu needs, give it to him.”

The donor then went to the bhikkhu and said:

“I have told my wife to give you whatever you need. Therefore, Venerable Sir, whenever you need anything, go and receive it.”

The bhikkhu said:

“Good.”

Later, the bhikkhu dressed, took his bowl, and went to the donor’s house, where a seat was prepared and he sat down. The donor’s wife said:

“My husband told me to give that bhikkhu whatever he needs. Venerable Sir, if you need anything now, please tell me.”

The bhikkhu said:

“You can give me everything, except that one thing, which you cannot give.”

The donor’s wife understood the bhikkhu’s intention and said:

“You may give everything. That matter too may be given.”

The bhikkhu became doubtful. The Buddha said:

“He commits a sanghadisesa offense.”

A bhikkhu had a donor. The donor said to his wife, “Whatever that bhikkhu needs, give it all to him.”

The donor went to the bhikkhu and said:

“I have told my wife to give you whatever you need. Therefore, Venerable Sir, whenever you need anything, go and take it.”

The bhikkhu said:

“Very well.”

Afterward, the bhikkhu put on his robe, took up his alms bowl, went to that house, prepared a seat, and sat down. The donor’s wife said:

“My husband instructed me to give you whatever you need. Now, Venerable Sir, please tell me whatever you require.”

The bhikkhu said:

“You should not give everything.”

The donor’s wife asked:

“Venerable Sir, what is it that you say should not be given?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement was not explicit, he commits a thullaccaya offense.”

(The following case is entirely identical to this case, except that the statement is: “You should give everything, but this one thing you must not give.” The woman says: “This too may be given.” The bhikkhu becomes doubtful. The Buddha says: “A sanghadisesa offense.”)^[43]

There was a bhikkhu who, early in the morning, put on his robe, took up his alms bowl, and went to a layperson’s house for alms. His male organ became erect, and he said to the donor’s wife:

“It has arisen.”^[44]

She asked:

“Venerable Sir, what has arisen?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement was not explicit, he commits a thullaccaya offense.”

6. A bhikkhu had a donor who was a sikkhamana. She frequently violated the precepts and confessed before the bhikkhu. The bhikkhu said:

“You are shameless; you engage in impure conduct.”

The bhikkhu became doubtful. The Buddha asked:

“With what intention did you speak?”

He replied:

“For the sake of instructing her, without lustful intent.”

The Buddha said:

“There is no offense.”

7. A bhikkhu had an unmarried maiden as a donor. She frequently violated the precepts and told the bhikkhu about it. The bhikkhu said:

“You are shameless; you transgress against one who observes the precepts.”

The bhikkhu became doubtful. The Buddha asked:

“With what intention did you speak?”

He replied:

“For the sake of instructing her, without lustful intent.”

The Buddha said:

“There is no offense.”

8. There was a bhikkhu who, early in the morning, put on his robe, took up his alms bowl, and went to a layperson’s house. There was a woman there churning milk,^[45] with her body indecently exposed. Upon seeing her, the bhikkhu said:

“Are you churning milk?”

The young woman replied:

“Yes, Venerable Sir, I am churning milk.”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement was not explicit, he commits a thullaccaya offense.”

There was a bhikkhu who, early in the morning, put on his robe, took up his alms bowl, and went to a layperson’s house for alms. At that time, there was a woman wearing a red garment with her body exposed. Upon seeing her, the bhikkhu said:

“Are you wearing red?”^[46]

She replied:

“Yes, Venerable Sir, I am wearing red.”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“He commits a thullaccaya offense.”

9. The Blessed One was staying at Varanasi. A courtesan who was a donor to a bhikkhu said to him:

“Venerable Sir, if you require that matter, just tell me.”

The bhikkhu remained silent. The courtesan said:

“Venerable Sir, what do you require now? Why are you silent?”

He became doubtful. The Buddha said:

“There is no offense.”

10. The Blessed One was staying in the country of Shravasti. There was a female non-Buddhist ascetic^[47] of beautiful appearance. A bhikkhu saw her and became enamored of her.

Some time later, this woman was walking not far from Jetavana. The bhikkhu said:

“You do it often.”^[48]

The woman said:

“Indeed, I do it often.”^[49]

The bhikkhu became doubtful. The Buddha said:

“He commits a sanghadisesa offense.”^[50]

IV. SOLICITING AN OFFERING

1. The Blessed One was staying in the country of Shravasti. At that time, Upali rose from his seat, bared his right shoulder, placed his right knee on the ground, and addressed the Blessed One:

“Venerable Sir, did Kaludayin commit an offense when he praised his own body in the presence of a woman?”

The Buddha said:

“Because the precept had not yet been established, there was no offense.”

He asked:

“Venerable Sir, if one praises one’s own body in the presence of a man, is there an offense?”

The Buddha said:

“He commits a dukkata offense.”

He asked:

“Venerable Sir, if one praises one’s own body in the presence of a pandaka, is there an offense?”

The Buddha said:

“He commits a thullaccaya offense.”

He asked:

“Venerable Sir, if one praises one’s own body in the presence of a hermaphrodite, is there an offense?”

The Buddha said:

“He commits a thullaccaya offense.”

He asked:

“If one praises one’s own body in the presence of an animal incapable of transforming itself, is there an offense?”

The Buddha said:

“He commits a dukkata offense.”

He asked:

“If the person is a human female and one perceives her as a human female, is there an offense?”

The Buddha said:

“He commits a sanghadisesa offense.”

He asked:

“If the person is a human female and one is uncertain, is there an offense?”

The Buddha said:

“He commits a thullaccaya offense.”

He asked:

“If the person is a human female but one perceives her as a nonhuman female, is there an offense?”

The Buddha said:

“He commits a thullaccaya offense.”

He asked:

“If the person is a nonhuman female but one perceives her as a human female, is there an offense?”

The Buddha said:

“A thullaccaya offense.”

He asked:

“If the person is a nonhuman female and one is uncertain, is there an offense?”

The Buddha said:

“A thullaccaya offense.”

He asked:

“Venerable Sir, if one perceives the person as a woman but praises one’s own body in the presence of a man, is there an offense?”

The Buddha said:

“He commits a thullaccaya offense.”

He asked:

“Venerable Sir, if one has a particular woman in mind but praises one’s own body in the presence of another woman, is there an offense?”

The Buddha said:

“If the statement is explicit, he commits a sanghadisesa offense. If it is not explicit, he commits a thullaccaya offense.”

If a seal, letter, or gesture conveys the meaning explicitly, he commits a sanghadisesa offense; if it does not convey it explicitly, he commits a thullaccaya offense.

He asked:

“Venerable Sir, if one is in the presence of one man but has another man in mind, is there an offense?”

The Buddha said:

“He commits a dukkata offense.”

He asked:

“Venerable Sir, if one praises one’s own body in the presence of a female deva, female naga, female asura, female yaksha, female hungry ghost, or a female animal capable of transforming herself, is there an offense?”

The Buddha said:

“If the statement is explicit, he commits a thullaccaya offense; if it is not explicit, he commits a dukkata offense.”

If a seal, letter, or gesture causes the meaning to be understood explicitly, he commits a thullaccaya offense; if it does not convey it explicitly, he commits a dukkata offense.

2. A bhikkhu had a donor. The donor said to his wife:

“If that bhikkhu says that he needs something, you should make an offering according to his request.” His wife said:

“Very well.”

Having spoken to his wife, the donor went to the bhikkhu and said:

“I have told my wife that if you need anything, she should make an offering according to your request. Venerable Sir, whenever you need something, go and take it.”

The bhikkhu said, “Very well.”

Afterward, in the morning, the bhikkhu put on his robe, took up his alms bowl, went to that house, and sat down on the prepared seat. The donor’s wife said:

“My husband instructed me that whatever the bhikkhu [989a1] needs, I should offer according to his request. Therefore, Venerable Sir, please tell me what you require now.”

The bhikkhu said:

“You cannot offer everything.”^[51]

The donor’s wife asked:

“Venerable Sir, what do you mean when you say that I cannot offer everything?”

The bhikkhu remained silent and then became doubtful. The Buddha said:

“If the statement was not explicit, he commits a thullaccaya offense.”

(Here there are four cases corresponding to the four cases in the precept concerning lewd speech. There, lewd speech is spoken; here, an offering is spoken of—this is the only difference. Therefore, only one case is given here rather than all of them, to avoid prolixity.)^[52]

At that time, a bhikkhu went to the house of a female donor and said:

“Sister, this matter is the foremost and supreme: to make offerings, with loving bodily action, loving speech, and loving thought, to a bhikkhu who observes the precepts and practices wholesome Dharma.”

He became doubtful. The Buddha said:

“There is no offense.”

V. ACTING AS A GO-BETWEEN

1. The Blessed One was staying in the city of Shravasti. At that time, Upali rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, the bhikkhu Kāla acted as a matchmaker, going to a man and praising a woman, and going to a woman and praising a man, in order to bring about a marriage or an illicit liaison. Was this an offense or not?”

The Buddha said:

“Before the precept had been established, there was no offense.”

They asked:

“If he accepts a message from one party and conveys it to the other, then brings the other party’s reply back to the first, is it an offense?”

The Buddha said:

“A Sanghadisesa offense.”

They asked:

“If he accepts a message from one party and conveys it to the other, but does not bring the other party’s reply back to the first, is it an offense?”

The Buddha said:

“A thullaccaya offense.”

If he hears the message and goes to convey it to the other party, but does not bring a reply back to the first, he commits a thullaccaya offense.

If he does not accept the message but goes and conveys it to the other party, then brings that party’s reply back, he commits a thullaccaya offense.

If he accepts the message but does not go and convey it to the other party, nor bring that party’s reply back, he commits a dukkata offense.

If he hears the message but does not go and convey it to the other party, nor bring that party’s reply back, he commits a dukkata offense.

If he does not accept the message and goes to convey it to the other party, but does not bring that party’s reply back, he commits a dukkata offense.

2. A bhikkhu had a lay donor. Not long after the donor’s wife died, the bhikkhu went to visit him. The donor had two children. The bhikkhu said:

“Why do you not take another wife?”

The donor said:

“I fear that my two children would suffer. If that maiden agreed, I would marry her.”

The bhikkhu then went to the girl and said:

“I heard that layman say that if that girl agreed, he would take her as his wife.”

The maiden said:

“If he is willing to have me as his wife, I too am willing to have him as my husband.”

The bhikkhu then returned to the donor and said:

“I heard that woman say, ‘If he wants me as his wife, I too want him as my husband.’”

The bhikkhu did not take those words back to her and then became doubtful. The Buddha said:

“If, having heard a message, one goes and conveys it to the other person but does not bring that person’s reply back, one commits a thullaccaya offense.”

The same applies to the woman Mā Hương.^[53]

3. A layman came into the Sangharama and said to the bhikkhus:

“Venerable Sirs, please speak on my behalf.”

The bhikkhus asked:

“Layman, what do you wish us to say?”

The layman said:

“Please tell that layman on my behalf to give me his daughter as my wife.”

The bhikkhus said to the layman:

“We shall speak on your behalf.”

The bhikkhus then appointed a bhikkhu by a motion and a second proclamation, sending him to that layman to say:

“I convey to you what the Sangha wishes to say.”

The man said:

“Venerable Sir, what does the Sangha wish to instruct me?”

The bhikkhu said:

“The Sangha says that you should give your daughter to that layman as his wife.”

The man said:

“Venerable Sir, I shall obey the Sangha’s instruction.”

That bhikkhu returned to the Sangharama and reported to the Sangha. The Sangha then informed the other layman. The bhikkhus became doubtful. The Buddha said:

“All commit a Sanghadisesa offense.”

A donor came into the Sangharama and said to the bhikkhus:

“Venerable Sangha, please speak on my behalf.”

The bhikkhus asked the layman:

“What do you wish us to say?”

The donor said:

“Tell that layman to give me his daughter as my wife.”

The bhikkhus said:

“We shall speak on your behalf.”

The bhikkhus then appointed a bhikkhu by a motion and a second proclamation, sending him to that layman to say:

“Layman, I convey to you a message from the Sangha.”

That layman said:

“What does the venerable Sangha wish to instruct me?”

The bhikkhu said:

“The Sangha says that you should give your daughter to that layman as his wife.”

The man said:

“Venerable Sir, I shall obey the Sangha’s instruction.”

The messenger bhikkhu thought, “If I now return and report to the Sangha, the gratitude for this will not belong to me.” That bhikkhu therefore went on his own to inform the other layman, and then became doubtful. The Buddha said:

“The Sangha commits a thullaccaya offense. The messenger bhikkhu commits a Sanghadisesa offense.”

A donor went to the bhikkhu whom he regularly supported and said:

“Venerable Sir, please tell that layman on my behalf to give me his daughter as my wife.”

The bhikkhu said to the layman:

“I shall speak on your behalf.”

The bhikkhu then went to the other layman and said:

“You should give your daughter to that layman as his wife.”

That layman said:

“My daughter has already been promised to someone else.”

Or he said that someone else was preparing to take her away, that she had died, that bandits had abducted her, or simply refused. If the bhikkhu returned and reported this to the layman, in every case he committed a thullaccaya offense.

A donor said to the bhikkhu whom he regularly supported:

“Venerable Sir, please go and tell that layman on my behalf to give me his daughter as my wife.”

The bhikkhu said:

“I shall speak on your behalf.”

The bhikkhu then went to that layman and said:

“You should give your daughter to that layman as his wife.”

The layman said:

“My daughter has leprosy.”

Or he said that she had a tumor, white leprosy, consumption,^[54] insanity, hemorrhoids, a bleeding disorder, or a condition in which the soles of her feet were constantly hot. The bhikkhu returned and reported this to the layman, then became doubtful. The Buddha said:

“In every case, he commits a Sanghadisesa offense.”

4. A layman quarreled with his wife and drove her away. The wife went to the bhikkhu whom she regularly supported and said:

“Venerable Sir, my husband and I quarreled, and he drove me away. Now I wish to ask his forgiveness.”

For the sake of reconciliation, the bhikkhu then enabled the wife to ask forgiveness, and afterward became doubtful. The Buddha said:

“Because it was for the sake of asking forgiveness, there is no offense.”

A wife quarreled with her husband and left. She went to the bhikkhu whom she regularly supported and said:

“I quarreled with my husband and left. Now I wish to ask his forgiveness.”

For the sake of reconciliation, the bhikkhu went and enabled her to ask forgiveness, and afterward became doubtful. The Buddha said:

“Because it was for the sake of asking forgiveness, there is no offense.”

A wife quarreled with her husband and said:

“If you no longer want me as your wife, just say that you do not want me.”

The husband said, “I no longer want you as my wife,” and then drove her away.

The wife went to the bhikkhu whom she regularly supported and said:

“I quarreled with my husband. I said to him, ‘If you no longer want me as your wife, just say that you do not want me.’ My husband said that he did not want me and drove me away. Now I wish to ask my husband’s forgiveness.”

For the sake of reconciliation, the bhikkhu then enabled her to ask forgiveness, and afterward became doubtful. The Buddha said:

“Because it was for the sake of asking forgiveness, there is no offense.”

A layman took a courtesan as his wife. A former client who used to visit her frequently met her again and said:

“I wish to do such-and-such with you. But others say that you no longer do such things now, because you have become that layman’s wife.”

The man forced himself upon her. When her husband learned of it, he drove her away. She went to the bhikkhu whom she regularly supported and said:

“Venerable Sir, since becoming that layman’s wife, I have never had relations with any other man. Only this bandit forced himself upon me. Now I wish to ask my husband’s forgiveness.”

For the sake of reconciliation, the bhikkhu then enabled her to ask forgiveness, and afterward became doubtful. The Buddha said:

“There is no offense.”

5. A layman provided a courtesan with everything she needed. He then went to the bhikkhu whom he regularly supported and said:

“Please tell that courtesan on my behalf to wait for me at that place.”

The bhikkhu agreed, went to the courtesan, and said:

“That layman tells you to wait for him at that place.”

After saying this, the bhikkhu became doubtful. The Buddha said:

“Previously, when it was for the sake of reconciliation, there was no offense. Here, acting as a messenger for a layperson, he commits a dukkata offense.”

6. A layman had taken guardianship of [990a1] that girl, but neither brought her home as his wife nor allowed anyone else to marry her. The girl said to the bhikkhu whom she regularly supported:

“Venerable Sir, please tell that layman on my behalf: ‘My parents wish to take me back^[55] and give me in marriage to someone else. If you will not bring me home, then release me.^[56]’” The bhikkhu agreed and went to the layman, saying:

“That girl said, ‘My parents wish to take her back and give her in marriage to someone else. You should bring her home; otherwise, release her.’”

The bhikkhu became doubtful. The Buddha said:

“Since an agreement had already been made between the two parties,^[57] there is no offense. However, if one acts as a messenger for laypeople, one commits a dukkata offense.”

A certain householder was the guardian of a girl, but neither brought her home as his wife nor allowed anyone else to marry her. The maiden’s parents said:

“We do not know whom we can ask to tell that householder, ‘Either take this daughter of ours home or allow someone else to marry her.’”

A bhikkhu who regularly received offerings from that family was then suffering from madness. He said:

“I will do that for you.”

The bhikkhu went to that householder, seized him by the head, and said:

“You must bring that girl home; otherwise, you must release her.”

Afterward, the bhikkhu recovered from his madness and became doubtful. The Buddha said:

“When one is insane, mentally deranged, or overwhelmed by pain, there is no offense in any such case.”

VI. AN UNFOUNDED ACCUSATION OF PARAJIKA^[58]

1. The Blessed One was staying in the city of Rajagriha. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, when the bhikkhu Mettiya made an unfounded accusation against the pure Dabba Mallaputta, was an offense committed or not?”

The Buddha said:

“Because the precept had not yet been established at that time, there was no offense.”

He asked:

“Venerable Sir, if one makes an unfounded accusation concerning an offense against a pure bhikkhu, is an offense committed or not?”

The Buddha said:

“One commits a sanghadisesa offense.”

2. A certain bhikkhu was sitting beneath a tree with a woman. Another bhikkhu said:

“You committed sexual intercourse with that woman.”

The former replied:

“I did not commit that offense. I merely sat beneath the tree with her.”

The bhikkhu who had made the accusation became doubtful. The Buddha said:

“If the statement was made truthfully and not with the deliberate intention of making a false accusation, there is no offense.”

3. A certain bhikkhu went home and had sexual intercourse with his former wife. Another bhikkhu closely resembled him in appearance, so the other bhikkhus said to the bhikkhu who resembled him:

“You committed sexual intercourse with your former wife.”

He said:

“I did not commit it; that other bhikkhu did. That bhikkhu resembles me.”

He became doubtful. The Buddha said:

“If the statement was made truthfully and not for the purpose of making a false accusation, there is no offense.”

4. A certain courtesan was a female donor of a bhikkhu. Another bhikkhu said:

“You committed sexual intercourse with that courtesan.”

The former said:

“She is my donor. I did not commit sexual intercourse with her.”

The bhikkhu who had made the accusation became doubtful. The Buddha said:

“If the statement was made truthfully and not for the purpose of making a false accusation, there is no offense.”

The same applies regarding a wife, a maiden, a pandaka, a bhikkhuni, a sikkhamana, or a samaneri.

5. A certain bhikkhu embraced, caressed, and kissed a young samanera. Another bhikkhu said:

“You committed an offense with that samanera.”

The former said:

“I did not commit that offense. I merely caressed and kissed him.”

The other bhikkhu became doubtful. The Buddha said:

“If the statement was made truthfully and not for the purpose of making a false accusation, there is no offense.”

6. A certain bhikkhu took another bhikkhu’s belt. The latter said:

“You stole my belt.”

The former said:

“I did not steal it. I took it out of familiarity.”

The latter became doubtful. The Buddha said:

“If the statement was made truthfully and not for the purpose of making a false accusation, there is no offense.”

7. A certain bhikkhu made an unfounded accusation against another concerning a sanghadisesa offense and then became doubtful. The Buddha said:

“He commits a pacittiya offense.”

CHAPTER VI

THE INCREMENTAL VINAYA^[1]

Thus have I heard. At one time, the Buddha was staying at the Jeta Grove Monastery in Anathapindika’s Park, in the country of Sravasti.

At that time, the Blessed One addressed the bhikkhus:

“You should listen attentively and reflect well! If any bhikkhu uses similar wording^[2] to obstruct the Dharma and Vinaya, that bhikkhu will cause many people to receive no benefit, will produce painful karma, and will bring about the destruction of the true Dharma. If any bhikkhu follows the wording without contradicting the Dharma and Vinaya, that bhikkhu will benefit many people, will not cause painful karma to be produced, and will enable the true Dharma to endure for a long time.

“Bhikkhus, you should follow the wording, neither adding nor omitting anything in contradiction to the Dharma and Vinaya. You should train in this way.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it with faith and delight, and upheld it.

The Buddha said:

“If any bhikkhu calls what is not Dharma ‘Dharma,’ or calls Dharma ‘not Dharma,’ that bhikkhu will cause many people to receive no benefit and will merely produce painful karma that destroys the true Dharma. If any bhikkhu calls what is not Dharma ‘not Dharma,’ and calls Dharma ‘Dharma,’ that bhikkhu will benefit many people, produce wholesome karma, and enable the true Dharma to endure for a long time. Therefore, you should follow this teaching: what is not Dharma should be called ‘not Dharma,’ and Dharma should be called ‘Dharma.’ You should train in this way.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it with faith and delight, and upheld it.

At that time, the Buddha addressed the bhikkhus:

“If any bhikkhu calls what is not Vinaya ‘Vinaya,’ or calls Vinaya ‘not Vinaya,’ he will cause many people to receive no benefit and will merely produce painful karma that destroys the true Dharma. If any bhikkhu calls what is not Vinaya ‘not Vinaya,’ and calls Vinaya ‘Vinaya,’ he will benefit many people, will not produce painful karma, and will enable the true Dharma to endure for a long time.

“Therefore, you should follow this teaching: what is not Vinaya should be called ‘not Vinaya,’ and Vinaya should be called ‘Vinaya.’ You should train in this way.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it with faith and delight, and upheld it.

The Buddha further addressed the bhikkhus:

“If any bhikkhu establishes as a rule what has not been established, or abolishes what has already been established, such actions will gradually bring about the corruption of the precepts,^[3] cause many people to receive no benefit, produce painful karma, and bring about the destruction of the true Dharma. If any bhikkhu does not establish as a rule what has not been established and does not abolish what has already been established, then the precepts will gradually be brought to fulfillment, many people will benefit, painful karma will not be produced, and the true Dharma will endure for a long time. Therefore, you must not establish as a rule what has not been established, nor abolish what has already been established. You should train in accordance with the established precepts.”

Having heard this, the bhikkhus rejoiced, accepted it with faith and delight, and upheld it.

At that time, the Buddha addressed the bhikkhus:

“When the Tathagata appears in the world, seeing the faults that have arisen, he establishes precepts for the sravakas for one purpose: to hold the Sangha together. For this one purpose, the Tathagata establishes precepts for the sravakas.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it with faith and delight, and upheld it. The same wording is used in each passage, through the statement that the true Dharma may endure for a long time.

The Buddha further addressed the bhikkhus:

“When the Tathagata appears in the world, he establishes for the bhikkhus an act of censure for one purpose: to hold the Sangha together. For this one purpose, when the Tathagata appears in the world, he establishes for the bhikkhus an act of censure.”

Likewise, there are the act of banishment, the act of dependence, the act prohibiting one from going to lay households, the act of suspension for refusing to acknowledge an offense, the act of suspension for refusing to repent, and the act of suspension for refusing to relinquish an evil view. There are the examination of the established Dharma and Vinaya; the prescription concerning dependence; the prescription concerning punishment; the prescription concerning suspension; the prescription concerning mindfulness; the prescription concerning requesting a hearing; the prescription concerning one's own admission; the prescription prohibiting anuvāda,^[4] the prescription prohibiting the recitation of the precepts; the prescription prohibiting the invitation; the prescription of precepts;

the prescription concerning the recitation of the precepts; the prescription concerning the poṣadha; the prescription concerning the formal act of poṣadha; the prescription concerning the invitation; the prescription concerning the formal act of invitation; the prescription concerning a motion; a motion followed by a formal act; the prescription concerning a motion followed by one proclamation; the prescription concerning a motion followed by three proclamations; the prescription concerning concealment; the granting of treatment from the original day; the granting of mānatta; the granting of rehabilitation from the offense;

the prescription of the four pārājikas, the thirteen saṅghāvaśeṣas, the two indeterminate rules, the thirty naiḥsargikas, the ninety pāyantikas, the four pratideśanīyas, the śaikṣa-karaṇīyas, and the seven methods for settling disputes.»

Each individual passage is the same as in the act of censure.

I. ONE DHARMA

The Buddha told the bhikkhus:

1. By uttering a single statement, one thereby relinquishes the precepts. If one says: «I relinquish the Buddha,» by uttering such a single statement one thereby relinquishes the precepts.»

Thus taught the Buddha. Having heard this, the bhikkhus rejoiced, accepted it in faith, and upheld it.

2. If one says: «I relinquish the Dharma,» «I relinquish the Sangha,» «I relinquish my preceptor,» «I relinquish those who share my preceptor; I relinquish my ācārya; I relinquish those who share my ācārya; I relinquish the bhikkhus who practice purity; I relinquish the precepts; I relinquish the Vinaya; I relinquish the training rules; I am a layman; remember me as a monastery gardener; remember me as an upāsaka; remember me as a śrāmaṇera; remember me as a non-Buddhist ascetic; remember me as a disciple of non-Buddhist ascetics; remember me as one who is not an ascetic son of the Śākyan ^[5].»

Each case is likewise as stated above.

II. TWO DHARMAS

The Buddha told the bhikkhus:

1. There are two kinds of offenses: the first is light, and the second is grave.^[6] These are the two kinds of offenses.

Thus taught the Buddha. Having heard this, the bhikkhus rejoiced, accepted it in faith, and upheld it.

2. Again, there are two matters: the first is light and has a remainder;^[7] the second is light and may be dealt with by a formal act.

3. Again, there are two matters: pārājika and saṅghāvaśeṣa.

4. Again, there are two matters: pārājika and sthūlātyaya.

5. Again, there are two matters: pārājika and pāyantika.

6. Again, there are two matters: pārājika and pratideśanīya.

7. Again, there are two matters: pārājika and duṣkṛta.

8. Again, there are two matters: pārājika and wrong speech.

9. The same applies to saṅghāvaśeṣa through wrong speech.^[8] The same applies to sthūlātyaya through wrong speech. The same applies to pāyantika through wrong speech. The same applies to pratideśanīya through wrong speech. The same applies to duṣkṛta and wrong speech.

The Blessed One told the bhikkhus:

10. There are two views that one who has gone forth should not maintain: regarding what is contrary to the Dharma as the Dharma, and regarding the Dharma as contrary to the Dharma.^[9]

11. Again, there are two views: saying that the Vinaya is not the Vinaya, and saying that what is not the Vinaya is the Vinaya.

12. Again, there are two views: regarding what is not an offense as an offense, and regarding an offense as not an offense.^[10]

13. Again, there are two views: regarding what is light as grave, and regarding what is grave as light.

14. Again, there are two views: regarding what has a remainder as having no remainder, and regarding what has no remainder as having a remainder.^[11]

15. Again, there are two views: regarding what is gross and evil as not gross and evil, and regarding what is not gross and evil as gross and evil.^[12]

16. Again, there are two views: regarding an ancient rule^[13] as not an ancient rule, and regarding what is not an ancient rule as an ancient rule.

17. Again, there are two views: regarding what has been prescribed as not prescribed, and regarding what has not been prescribed as prescribed.^[14]

18. Again, there are two views: regarding what was spoken as not spoken, and regarding what was not spoken as spoken.^[15]

19. Again, there are two views: regarding liquor as not liquor, and regarding what is not liquor as liquor.

20. Again, there are two views: regarding a drink as not a drink, and regarding what is not a drink as a drink.^[16]

21. Again, there are two views: regarding food as not food, and regarding what is not food as food.^[17]

22. Again, there are two views: regarding the proper time as an improper time, and regarding an improper time as the proper time.^[18]

23. Again, there are two views: regarding what is pure as impure, and regarding what is impure as pure.^[19]

24. Again, there are two views: regarding what is weighty as not weighty, and regarding what is not weighty as weighty.

25. Again, there are two views: regarding an impediment as not an impediment, and regarding what is not an impediment as an impediment.^[20]

26. Again, there are two views: regarding what contains no living creatures as containing living creatures, and regarding what contains living creatures as containing no living creatures.

27. Again, there are two views: regarding what is broken as not broken, and regarding what is not broken as broken.^[21]

28. Again, there are two views: regarding a seed as not a seed, and regarding what is not a seed as a seed.^[22]

29. Again, there are two views: regarding a meaning already explained^[23] as a meaning not yet explained, and regarding a meaning not yet explained as a meaning already explained.

30. Again, there are two views: regarding one who may be approached as one who may not be approached, and regarding one who may not be approached as one who may be approached.^[24]

31. Again, there are two views: regarding what should be feared as not to be feared, and regarding what should not be feared as to be feared.^[25]

32. Again, there are two views: regarding the path as not the path, and regarding what is not the path as the path.^[26]

33. Again, there are two views: regarding what may be practiced as what may not be practiced, and regarding what may not be practiced as what may be practiced.

34. Again, there are two views: regarding liberation as non-liberation, and regarding non-liberation as liberation.

35. Again, there are two views: regarding what should be discarded as what should not be discarded, and regarding what should not be discarded as what should be discarded.^[27]

36. Again, there are two views: the view that the world is permanent, and the view that the world is impermanent.

37. Again, there are two views: the view that the world has a boundary, and the view that the world has no boundary.

38. Again, there are two views: that the body is identical with the life-principle, and that the body is one thing while the life-principle is another.

39. Again, there are two views: that the Tathagata exists after final nirvana, and that the Tathagata does not exist after final nirvana.^[28]

40. Again, there are two views: that the Tathagata both exists and does not exist after final nirvana, and that the Tathagata neither exists nor does not exist after final nirvana.^[29]

Within the Buddha-Dharma, one who has gone forth must not maintain such pairs of views. If one does so, one shall be dealt with according to the Dharma.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it in faith, and upheld it.

The Buddha told the bhikkhus:

41. There are two kinds of Vinaya: Vinaya concerning offenses,^[30] and Vinaya concerning disputes.^[31]

42. Again, there are two kinds of Vinaya: Vinaya concerning offenses, and Vinaya concerning fetters.^[32]

43. Again, there are two kinds of Vinaya: the Vinaya for bhikkhus and the Vinaya for bhikkhunīs.

44. Again, there are two kinds of Vinaya: regional Vinaya and universal Vinaya.^[33]

These are the two kinds of Vinaya.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it in faith, and upheld it.

The Buddha told the bhikkhus:

45. There are two kinds of people who live without ease: the first delights in anger, and the second harbors resentment.^[34]

46. Again, there are two qualities: the first is irascibility, and the second is difficulty in letting go.

47. Again, there are two qualities: the first is stinginess, and the second is jealousy.

48. Again, there are two qualities: the first is deceit, and the second is crooked flattery.

49. Again, there are two qualities: the first is self-exaltation, and the second is delighting in contention.

50. Again, there are two qualities: the first is delighting in adornment, and the second is heedlessness.

51. Again, there are two qualities: the first is conceit, and the second is overweening conceit.

52. Again, there are two qualities: the first is greed, and the second is ill will.

53. Again, there are two qualities: the first is praising oneself, and the second is disparaging others.

54. Again, there are two qualities: the first is wrong view, and the second is an extreme view.

55. Again, there are two qualities: the first is being difficult to instruct, and the second is refusing admonition.^[35]

These two kinds of people live without ease.

The Buddha told the bhikkhus:

56. For a bhikkhu who is still in training, whose mind has not yet reached the state beyond training, and who constantly seeks to cultivate and advance in the supreme Dharma, there are two qualities that bring great benefit, enabling him to attain what he has not yet attained, enter what he has not yet entered, and realize the Dharma he has not yet realized.

These two qualities are: skill in recognizing an offense,^[36] and skill in removing an offense. For one still in training, whose mind has not yet reached the state beyond training, and who constantly seeks to cultivate and advance in the supreme Dharma, these two qualities bring great benefit, enabling him to attain what he has not yet attained, enter what he has not yet entered, and realize the Dharma he has not yet realized. Therefore, you should diligently cultivate and train in such Dharma.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, accepted it in faith, and upheld it.

57. The Buddha told the bhikkhus:

A bhikkhu whose mind has not yet attained the state beyond training and who constantly seeks to cultivate and advance in the supreme Dharma gains great benefit from two qualities, which enable him to attain what has not yet been attained, enter what has not yet been entered, and realize what has not yet been realized.

What are these two qualities? He gives rise to disenchantment toward things that ought to inspire disenchantment; having become disenchanted, he eliminates them through right mindfulness. One who trains in this way, whose mind has not yet attained the state beyond training and who constantly seeks to cultivate and advance in the supreme Dharma, gains great benefit from these two qualities, which enable him to attain what has not yet been attained, enter what has not yet been entered, and realize what has not yet been realized. Therefore, toward things that ought to inspire disenchantment, you should give rise to disenchantment; having become disenchanted, eliminate them through right mindfulness.

The Buddha spoke this verse:

The wise, their minds disenchanted,

Toward whatever merits disenchantment,

Fearless and free from trepidation,

Skillful in abandoning, attain the noble state.

Bhikkhus who abandon through right mindfulness

Attain the unsurpassed Right Path.

Never undergoing regression,

They come to abide in nirvana.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

At that time, the Blessed One told the bhikkhus:

58. Those who break the precepts fall into two destinations: hell and the animal realm. Those who uphold the precepts are born in two destinations: the human and heavenly realms.

59. Those who create evil karma in secret fall after birth into two destinations: hell and the animal realm. Those who create wholesome karma in secret attain birth in two destinations: the heavenly and human realms.^[37]

60. Wrong view leads to birth in two destinations: hell [992a1] and the animal realm. Right view leads to birth in two destinations: the heavenly and human realms.

61. Noble disciples of the Buddha, honored among devas and humans, are not liberated because of two qualities: first, committing an offense against the precepts; second, failing to recognize the offense.^[38]

62. Through two qualities one obtains liberation for oneself: first, not committing an offense; second, recognizing an offense.

63. Because of two qualities one is not liberated: first, committing an offense but failing to recognize the fault; second, recognizing the offense but failing to confess it in accordance with the Dharma.

64. Through two qualities one obtains liberation for oneself: first, recognizing that one has committed an offense; second, having committed an offense, being able to confess it in accordance with the Dharma.

65. Because of two qualities one is not liberated: first, recognizing the offense but failing to confess it in accordance with the Dharma; second, confessing it in accordance with the Dharma, but the other person does not accept the confession.

66. Through two qualities one obtains liberation for oneself: first, recognizing the offense and being able to confess it in accordance with the Dharma; second, confessing it in accordance with the Dharma, and the other person being able to accept the confession in accordance with the Dharma.

67. The same applies to being bound and not being bound.

68. There are two kinds of purity: first, not committing an offense; second, confessing it.^[39]

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

The Buddha further taught the bhikkhus:

69. There are two kinds of people who slander the Tathagata: first, those who do not believe with delight and moreover harbor hatred; second, those who believe with delight but do not understand what they accept and uphold.

“Therefore, I now tell you so that you may understand this meaning: one who slanders the Tathagata incurs an extremely grave offense. If one were to slander all the devas and humans in the world, or Mara, Brahma, ascetics, and brahmins, that offense would still be lighter. The offense of slandering the Tathagata is exceedingly grave.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

70. Furthermore, there are two kinds^[40] of slandering the Tathagata: first, declaring what is contrary to the Dharma to be the Dharma; second, declaring the Dharma to be contrary to the Dharma.

71. There are two kinds of not slandering the Tathagata: first, declaring what is contrary to the Dharma to be contrary to the Dharma; second, declaring the Dharma to be the Dharma.

72. There are two kinds of slandering the Tathagata: first, declaring what is not Vinaya to be Vinaya; second, declaring the Vinaya not to be Vinaya.

73. There are two kinds of not slandering the Tathagata: first, declaring what is not Vinaya not to be Vinaya; second, declaring the Vinaya to be Vinaya.

74. There are two kinds of slandering the Tathagata: first, declaring what was not laid down to have been laid down; second, abolishing what has been laid down.

75. There are two kinds of not slandering the Tathagata: first, recognizing what was not laid down as not having been laid down; second, not abolishing what has been laid down.

76. There are two qualities^[41] that slander the Tathagata: first, declaring what is contrary to the Dharma to be the Dharma; second, declaring the Dharma to be contrary to the Dharma.

77. There are two qualities that do not slander the Tathagata: first, declaring what is contrary to the Dharma to be contrary to the Dharma; second, declaring the Dharma to be the Dharma.

78. The same applies up to declaring what was spoken not to have been spoken and what was not spoken to have been spoken.

79. The same applies to the two grounds, the two matters, and the two views.

80. Furthermore, the same applies to the two qualities by which one does not accept the Tathagata’s wholesome teaching.

81. Furthermore, the same applies to the two qualities by which one opposes the Tathagata.

82. Furthermore, the same applies to the two qualities by which one obstinately disputes with the Tathagata.

83. Furthermore, the same applies to the two qualities by which one does not honor and serve the Tathagata.

84. Furthermore, the same applies to the two qualities by which one does not encounter the Tathagata.

85. Furthermore, the same applies to the two qualities by which one is coarse and lacks loving-kindness toward the Tathagata.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

At that time, the Buddha told the bhikkhus:

86. There are two assemblies: first, an assembly that speaks in accordance with the Dharma; second, an assembly that speaks contrary to the Dharma.

What is an assembly that speaks contrary to the Dharma? Within the assembly, they do not invoke the Dharma and Vinaya, nor do they speak according to the Buddha’s teaching. Dwelling together, they do not instruct one another in what ought to be taught. Dwelling together, they do not put an end to what ought to be ended. This is called an assembly that speaks contrary to the Dharma.

What is called an assembly that speaks in accordance with the Dharma? Within the assembly, they apply the Dharma and Vinaya, speak according to the Buddha’s teaching, instruct one another in what ought to be taught, and put an end to what ought to be ended. This is called an assembly that speaks in accordance with the Dharma.

Of these two assemblies, I praise the assembly that speaks in accordance with the Dharma as noble.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

87. Furthermore, there are two assemblies: an assembly that accords with the Dharma and an assembly that does not accord with the Dharma.

What is an assembly that does not accord with the Dharma? Within the assembly, those who act contrary to the Dharma are powerful, while those who accord with the Dharma are powerless; those who act contrary to the Dharma have companions, while those who accord with the Dharma have none. They perform Sangha acts contrary to the Dharma and do not perform Sangha acts in accordance with the Dharma; they perform Sangha acts contrary to the Vinaya and do not perform Sangha acts in accordance with the Vinaya; they practice what is contrary to the Dharma and do not practice in accordance with the Dharma. This is called an assembly contrary to the Dharma.

What is an assembly that accords with the Dharma? Within the assembly, those who accord with the Dharma are powerful, while those who act contrary to the Dharma are powerless; those who accord with the Dharma have companions, while those who do not accord with the Dharma have none. They perform Sangha acts in accordance with the Dharma and do not perform Sangha acts contrary to the Dharma; they perform Sangha acts in accordance with the Vinaya and do not perform Sangha acts contrary to the Vinaya; they practice in accordance with the Dharma and eliminate what is contrary to the Dharma. This is called an assembly that accords with the Dharma.

Of these two assemblies, I praise the assembly that accords with the Dharma as noble.

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

88. There are two assemblies; the same applies to a harmonious assembly^[42] and a discordant assembly.

At that time, the Buddha told the bhikkhus:

89. “If a country’s laws and discipline are weak and the king’s authority is feeble, bands of thieves will flourish. At that time, the Dharma king^[43] cannot come and go in peace and happiness.

The lesser kings of the border countries do not obey his commands. The people within the country also cannot come and go in peace and happiness; their livelihoods are abandoned, and they suffer sorrow, hardship, and loss, gaining no benefit. So too, when bhikkhus who act contrary to the Dharma are powerful, bhikkhus who accord with the Dharma are powerless.

Bhikkhus who accord with the Dharma cannot dwell in peace and happiness, whether amid the assembly or in a secluded place, nor are they able to speak. At that time, Sangha acts contrary to the Dharma are carried out, while Sangha acts in accordance with the Dharma are not carried out; Sangha acts contrary to the Vinaya are performed, while Sangha acts in accordance with the Vinaya are not performed; what is contrary to the Dharma is practiced, while what accords with the Dharma is not practiced.

The assembly does not need to practice diligently in order to attain what has not yet been attained, enter what has not yet been entered, and realize what has not yet been realized. In this way, devas and humans are deprived of benefit and endure suffering for a long time.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and accepted and upheld it.

The Buddha told the bhikkhus:

90. “If the laws of a country are upheld and the king’s power is strong, then the strength of bandits will be weak. They will either all come and submit or flee.

At that time, the Dharma king comes and goes in peace and happiness, free from sorrow and anxiety. The lesser kings of the border countries obey his commands. The people of the country also live in peace and happiness, freely pursuing their livelihoods, without sorrow or suffering; they gain many benefits and suffer no loss.

In the same way, when bhikkhus who accord with the Dharma gain strength, bhikkhus who do not accord with the Dharma have no strength. Bhikkhus who do not accord with the Dharma, upon coming among bhikkhus who accord with the Dharma, must comply with their instructions and dare not oppose them; otherwise, they will flee and cease committing evil deeds. Then the bhikkhus who accord with the Dharma dwell securely and happily.

Whether amid the Sangha or in a secluded place, they are able to speak. They perform legal acts in accordance with the Dharma and do not perform legal acts contrary to the Dharma; they perform legal acts in accordance with the Vinaya and do not perform legal acts contrary to the Vinaya. What accords with the Dharma is practiced, and what does not accord with the Dharma is not applied.

They diligently and energetically cultivate so as to attain what has not yet been attained, enter what has not yet been entered, and realize what has not yet been realized, thereby bringing great benefit to devas and human beings.”

Thus spoke the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and received and upheld it.

At that time, Sariputra said to the bhikkhus:

91. “Venerable Elders, when a dispute arises, if the bhikkhu who accuses another and the bhikkhu who has committed the offense do not each examine themselves, you should know that this dispute will continue to grow and cannot be extinguished in accordance with the Dharma and the Vinaya, causing the bhikkhus to dwell without peace and happiness. If bhikkhus are engaged in a dispute and both the bhikkhu who accuses another and the bhikkhu who has committed the offense each examine their own fault, then this dispute will not grow deeper or spread further, but will be extinguished in accordance with the Dharma and the Vinaya, and the bhikkhus will dwell in peace and happiness.

“Bhikkhus, how does one examine one’s own fault? The bhikkhu who has committed the offense thinks: ‘I have committed such an act. That bhikkhu saw me commit this wrongdoing. If I had not committed it, he would not have seen me commit wrongdoing. Because I committed it, he saw me commit it. I should now acknowledge and repent of my own fault so that he will not rebuke me with harsh words. If I do so, wholesome qualities will increase.’ This is called a bhikkhu being able to examine his own fault.

“How [993a1] does the bhikkhu who accuses another examine the fault in that matter? He thinks: ‘That bhikkhu committed wrongdoing and allowed me to see it. If that bhikkhu had not committed wrongdoing, I would not have seen it. Because that bhikkhu committed wrongdoing, he allowed me to see it. If he can sincerely confess and repent, he will not cause me to use harsh words. In this way, wholesome qualities will increase.’ Thus does the bhikkhu who accuses another examine the fault in that matter.

“If bhikkhus have a dispute, and both the bhikkhu who accuses another and the bhikkhu who has committed the offense are able to examine the fault in that matter in this way, then this fault will not increase but will be brought to an end in accordance with the Dharma, the Vinaya, and the Buddha’s teaching, and the bhikkhus will dwell in peace and happiness.”

The Venerable Sariputra spoke thus. Having heard this, the bhikkhus rejoiced, believed with delight, and received and upheld it.

At that time, the Buddha told the bhikkhus:

92. There are two kinds of foolishness:^[44] first, committing an offense; second, committing an offense but not seeing it.^[45] These are the two kinds of foolishness.

93. Again, there are two kinds of wisdom: first, not committing an offense; second, committing an offense and seeing it. These are the two kinds of wisdom.

94. Again, there are two kinds of foolishness: first, committing an offense but not seeing it; second, seeing that one has committed an offense but not confessing and repenting in accordance with the Dharma. These are the two kinds of foolishness.

95. Again, there are two kinds of wisdom: first, seeing that one has committed an offense; second, seeing the offense and being able to confess and repent in accordance with the Dharma. These are the two kinds of wisdom.

96. Again, there are two kinds of foolishness: first, seeing the offense but not confessing and repenting in accordance with the Dharma; second, confessing and repenting in accordance with the Dharma, but having the other party refuse to accept it.

97. Again, there are two kinds of wisdom: first, seeing the offense and confessing and repenting in accordance with the Dharma; second, confessing and repenting in accordance with the Dharma and having the other party accept it. These are the two kinds of wisdom.

Thus taught the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and received and upheld it.

At that time, the Buddha told the bhikkhus:

98. Because bhikkhus have faults, the Blessed One established the procedures for settling disputes for two purposes:^[46] first, to discipline those difficult to discipline; second, to enable those who possess a sense of shame to dwell in peace and happiness.

For these two purposes, the Blessed One established for the bhikkhus the procedures for settling disputes. Thus taught the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and received and upheld it.

The Buddha told the bhikkhus:

99. A bhikkhu who accuses another, when wishing to accuse someone of an offense, should cultivate two qualities: first, truthfulness; second, freedom from anger. He should cultivate these two qualities.

100. The accused bhikkhu should likewise cultivate these two qualities: first, truthfulness; second, freedom from anger.

Thus taught the Buddha. Having heard this, the bhikkhus rejoiced, believed with delight, and received and upheld it.

At that time, the Buddha told the bhikkhus:

101. A bhikkhu who possesses two qualities causes the True Dharma to perish swiftly: he calls what is contrary to the Dharma the Dharma, and calls the Dharma contrary to the Dharma; likewise, up to teaching and non-teaching.^[47]^[48]