四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

III. THREEFOLD DHARMAS

1. At that time, the Buddha told the bhikkhus:

There are three karmans that encompass all karmans. These three karmans are: karman by motion alone,^[58] karman by a motion and one proclamation, and karman by a motion and three proclamations. These are the three kinds of karman that encompass all karmans.

Thus did the Buddha teach. Having heard this, the bhikkhus rejoiced, believed, delighted in, accepted, and upheld it.

2. At that time, the Blessed One was staying in the city of Rajagriha. He told the bhikkhus:

There are three cases in which the verdict of mindfulness is conferred contrary to the Dharma. These three unlawful cases are:

a. Suppose a bhikkhu has committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. The bhikkhus say that he has committed a parajika, a sanghavasesa, or a thullaccaya, and ask: “Do you remember committing a parajika, a sanghavasesa, or a thullaccaya?” He says: “Fundamentally, I do not perceive it.^[59] Venerable Elders, I do not remember committing a parajika, a sanghavasesa, or a thullaccaya. Do not continue interrogating me.” The bhikkhus persist in interrogating him without cease, so he goes to the Sangha and requests the verdict of mindfulness. If the Sangha grants him the verdict of mindfulness, this is an unlawful conferral of the verdict of mindfulness.

b. Suppose a bhikkhu has committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. The bhikkhus say that he has committed a parajika, a sanghavasesa, or a thullaccaya, and then ask: “Do you remember committing a parajika, a sanghavasesa, or a thullaccaya?” He says: “Fundamentally, I do not perceive it. Venerable Elders, I do not remember committing such a grave offense. I committed a minor offense. I shall confess it and become pure. Venerable Elders, do not continue interrogating me.” Because the bhikkhus persist in interrogating him without cease, he goes to the Sangha and requests the verdict of mindfulness. If the Sangha confers the verdict of mindfulness upon him, this is an unlawful conferral of the verdict of mindfulness.

c. Suppose a bhikkhu has committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. The bhikkhus ask: “Do you remember committing a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya?” He says: “Fundamentally, I do not perceive it. Venerable Elders, I do not remember committing a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. I committed a minor offense and have confessed it and become pure. Venerable Elders, do not interrogate me.” Because the bhikkhus persist in interrogating him without cease, he goes to the Sangha and requests the verdict of mindfulness. If the Sangha confers the verdict of mindfulness upon him, this is contrary to the Dharma.

These are the three kinds of unlawful conferral of the verdict of mindfulness.

3. There are three cases in which the verdict of mindfulness is conferred in accordance with the Dharma:

a. Suppose a bhikkhu has not committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. Other bhikkhus say that he has committed a grave offense—a parajika, a sanghavasesa, or a thullaccaya—and then ask: “Do you remember committing such a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya?” Because he does not remember committing such an offense, he says: “Venerable Elders, I do not remember committing such a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya.

Venerable Elders, do not interrogate me.” Because the bhikkhus persist in interrogating him without cease, he carefully strives to recollect the matter and then goes to the Sangha and requests the verdict of mindfulness. If the Sangha confers the verdict of mindfulness upon him, this is a lawful conferral of the verdict of mindfulness.

b. Suppose a bhikkhu has not committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. Other bhikkhus say that he has committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya, and then ask: “Do you remember committing a parajika, a sanghavasesa, or a thullaccaya?” Because he does not remember committing such an offense, he says: “Venerable Elder, I do not remember committing such a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya.

I committed a minor offense and shall confess it in accordance with the Dharma and become pure. Venerable Elders, do not interrogate me.” Because the bhikkhus persist in interrogating him without cease, he carefully strives to recollect the matter and then goes to the Sangha and requests the verdict of mindfulness. If the Sangha confers the verdict of mindfulness upon him, this is a lawful conferral of the verdict of mindfulness.

c. Suppose a bhikkhu has not committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya. Other bhikkhus say that he has committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya, and then ask: “Do you remember committing such a grave offense—a parajika, a sanghavasesa, or a thullaccaya?” Because he does not remember committing such an offense, he says: “Venerable Elder, I do not remember committing such a grave offense—a parajika, a sanghavasesa, or a thullaccaya.

I committed a minor offense and have confessed it and become pure. Bhikkhus, do not interrogate me.” Because the bhikkhus persist in interrogating him without cease, he carefully strives to recollect the matter and then goes to the Sangha and requests the verdict of mindfulness. If the Sangha confers the verdict of mindfulness upon him, this is a lawful conferral of the verdict of mindfulness.

These are the three cases in which the verdict of mindfulness is conferred in accordance with the Dharma.

4. Furthermore, there are three cases in which the verdict of past insanity is conferred contrary to the Dharma:

a. Suppose a bhikkhu who was not insane falsely pretends to have been insane and commits many impure acts that are contrary to the Dharma of a sramana. Other bhikkhus say: “You have committed a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya.” He says: “I was insane and mentally deranged, and I committed many impure acts that are contrary to the Dharma of a sramana. I did not commit them intentionally; I did so because I was insane. Venerable Elders, you should not interrogate me.” Because the bhikkhus nevertheless persist in interrogating him without cease, he goes before the Sangha and requests the verdict of past insanity. If the Sangha grants him the verdict of past insanity, this is an unlawful conferral of the verdict of past insanity.

b. Suppose a bhikkhu who was not insane falsely pretends to have been insane and commits many impure acts that are contrary to the Dharma of a sramana. Other bhikkhus say that he has committed a grave offense—a parajika, a sanghavasesa, or a thullaccaya—and then ask: “Do you remember committing a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya?” He says: “Previously, I was insane and mentally deranged, and I committed many impure acts that are contrary to the Dharma of a sramana.

I did not commit them intentionally; I acted in that way because I was insane. Just as a person remembers events in a dream, so it is with me. Venerable Elders, you should not interrogate me.” Because the bhikkhus nevertheless persist in interrogating him without cease, [995a1] he goes before the Sangha and requests the verdict of past insanity.

If the Sangha grants him the verdict of past insanity, this is an unlawful conferral of the verdict of past insanity.

c. Suppose a bhikkhu who was not insane falsely pretends to have been insane and commits many impure acts that are contrary to the Dharma of a sramana. Other bhikkhus say that he has committed a grave offense—a parajika, a sanghavasesa, or a thullaccaya—and then ask: “Do you remember committing a grave offense, whether a parajika, a sanghavasesa, or a thullaccaya?” He says: “Previously, I was insane and therefore acted in that way.

It was like a person falling from a high mountain who could grasp only a few grasses and branches. Venerable Elders, you should not interrogate me.” Because the Venerable Elders nevertheless persist in interrogating him without cease, he goes before the Sangha and requests the verdict of past insanity. If the Sangha confers upon him the verdict of past insanity, this is an unlawful conferral of the verdict of past insanity.

These are the three cases in which the verdict of past insanity is conferred contrary to the Dharma.

5. Furthermore, there are three cases in which the verdict of past insanity is conferred in accordance with the Dharma:

a. If a bhikkhu, while insane and deranged, committed many impure acts contrary to the conduct of a śramaṇa, and afterward recovered, the other bhikkhus might say: “You committed such grave offenses as a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Do you remember them or not?” He would say: “Previously, while insane and deranged, I committed many impure acts contrary to the conduct of a śramaṇa. I did not do them intentionally, but because I was insane and deranged. Venerable Ones, do not interrogate me.” Because the bhikkhus continued interrogating him without cease, after his insanity had ended he went before the Sangha and requested the amūḍha-vinaya, the verdict of non-insanity. If the Sangha granted him the amūḍha-vinaya, it was granted in accordance with the Dharma.

b. If a bhikkhu, while insane and deranged, committed many impure acts contrary to the conduct of a śramaṇa, and afterward recovered, the other bhikkhus might say: “You committed such grave offenses as a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Do you remember them or not?” He would say: “Previously, while insane and deranged, I committed many impure acts contrary to the conduct of a śramaṇa.

I did not do them intentionally, but because I was insane and deranged. I remember them as one remembers deeds performed in a dream. Venerable Ones, you should not interrogate me.” Because the bhikkhus nevertheless continued interrogating him without cease, after his insanity had ended he went before the Sangha and requested the amūḍha-vinaya.

If the Sangha granted him the amūḍha-vinaya, it was granted in accordance with the Dharma.

c. If a bhikkhu, while insane and deranged, committed many impure acts contrary to the conduct of a śramaṇa, and afterward recovered, the other bhikkhus might say: “You committed such grave offenses as a pārājika, a saṅghāvaśeṣa, or a sthūlātyaya. Do you remember them or not?” He would say: “Previously, while insane and deranged, I committed many impure acts contrary to the conduct of a śramaṇa.

I did not do them intentionally, but because I was insane and deranged. My recollection is like that of a person falling from a high mountain who manages to grasp only a few blades of grass and branches. Venerable Ones, do not question me insistently.” Because the bhikkhus continued questioning him insistently without cease, after his insanity had ended he went before the Sangha and requested the amūḍha-vinaya.

If the Sangha granted him the amūḍha-vinaya, it was granted in accordance with the Dharma.

These are the three cases in which the amūḍha-vinaya is granted in accordance with the Dharma.

6. There are three disciplinary measures:^[60] censure, expulsion, and dependence. These are the three disciplinary measures.

7. There are three methods for settling disputes: decision by the words of the majority, determination of the locus of the offense, and covering over with grass. These are the three methods for settling disputes.

8. There are also three measures for which the bhikkhu should be summoned to appear in person, after which the motion is made and then the three proclamations of the karman are performed. I say that when the procedure is conducted in this manner, it obtains a valid basis and the karman is accomplished. If a bhikkhu delights in contention, the Sangha should impose one of three kinds of karman upon him: the karman of censure, the karman of dependence, or the karman of expulsion.

Thus did the Buddha teach. Having heard this, the bhikkhus rejoiced, believed, delighted in it, accepted it, and upheld it.

9. At that time, the Buddha told the bhikkhus that a person possessing three qualities must not be given higher ordination: first, corrupt conduct; second, corrupt views; and third, corrupt deportment.^[61] A person possessing these three qualities must not be given higher ordination.

146. A person possessing three qualities should be given higher ordination: conduct that is not corrupt, views that are not corrupt, and deportment that is not corrupt. A person possessing these three qualities should be given higher ordination.

10. If a bhikkhu possesses three qualities, the Sangha should impose upon him the karman of censure: corrupt conduct, corrupt views, and corrupt deportment. If he transgresses in these three ways, the Sangha should impose upon him the karman of censure.

11. The same applies to the karman of banishment, the karman of dependence, the karman prohibiting him from going to the homes of laypeople, and the karman of suspension.

12. A suspended person possessing three qualities must not have the karman revoked: he should acknowledge the offense^[62] but does not acknowledge it, should confess but does not confess, and should relinquish but does not relinquish.^[63] If he transgresses in these three ways, the karman must not be revoked for him.

13. A suspended person^[64] possessing three qualities should have the karman revoked: when he should acknowledge the offense, he acknowledges it; when he should confess, he confesses; and when he should relinquish, he relinquishes. If he fulfills these three requirements, the karman should be revoked for him.

14. A suspended person possessing three qualities must not have the karman revoked: he should acknowledge the offense but does not acknowledge it, should confess but does not confess, and should believe but does not believe. Anyone possessing these three qualities must not have the karman revoked.

15. A suspended person possessing three qualities should have the karman revoked: when he should acknowledge the offense, he acknowledges it; when he should confess, he confesses; and when he should believe, he believes. Anyone possessing these three qualities should have the karman revoked.

16. If a bhikkhu possesses three qualities, the karman prohibiting him from going to the homes of laypeople should be imposed upon him: in the presence of laypeople, he disparages the Buddha, the Dharma, and the Sangha. Anyone possessing these three qualities should have the karman prohibiting him from going to the homes of laypeople imposed upon him.

17. In imposing upon a bhikkhu the karman prohibiting him from going to the homes of laypeople, three matters should be weighed: consideration of the bhikkhu, consideration of the layperson, and consideration of the matter at issue.

18. There are also three matters: consideration of the bhikkhu, consideration of the layperson, and consideration of the karman.

19. There are also three matters: consideration of the bhikkhu, consideration of the layperson, and consideration of the offense.

20. There are also three matters: whether it is true or untrue, whether the act was done or not done, and whether the karman prohibiting him from going to the homes of laypeople should or should not be imposed. These are the three matters to be weighed when imposing upon a bhikkhu the karman prohibiting him from going to the homes of laypeople.

21. There are three conditions under which performing a karman of censure is contrary to the Dharma and contrary to the Vinaya, is invalid, and obtains no valid basis. The three conditions are: no accusation has been made, no call to recollection has been made, and no admission has been made.

22. There are also three conditions: no offense was committed, the offense cannot be confessed, or the offense has already been confessed.

23. There are also three conditions: no accusation has been made, the procedure is contrary to the Dharma, and the assembly is incomplete.

24. There are also three conditions: no call to recollection has been made, the procedure is contrary to the Dharma, and the assembly is incomplete.

25. There are also three conditions: no admission has been made, the procedure is contrary to the Dharma, and the assembly is incomplete.

26. There are also three conditions: no offense was committed, the procedure is contrary to the Dharma, and the assembly is incomplete.

27. There are also three conditions: the offense cannot be confessed, the procedure is contrary to the Dharma, and the assembly is incomplete.

28. There are also three conditions: the offense has already been confessed, the procedure is contrary to the Dharma, and the assembly is incomplete.

29. There are also three conditions: the person concerned is not present, the procedure is contrary to the Dharma, and the assembly is incomplete.

Under these threefold conditions, performing a karman of censure is contrary to the Dharma and contrary to the Vinaya, is invalid, and obtains no valid basis.

30. There are three conditions under which a karman of censure is performed in accordance with the Dharma and the Vinaya, is valid, and obtains a valid basis. (They are the reverse of the preceding statements and, to avoid repetition, are not written out.)^[65]

31. There are three acts involving manipulation of the male organ and emission of semen that constitute a saṅghāvaśeṣa offense: entertaining a thought, manipulating the organ, and emitting semen. Performing these three acts constitutes a saṅghāvaśeṣa offense.

32. There are also three acts: entertaining a thought, manipulating the organ, and intending to emit blue semen or emitting blue semen. This constitutes a saṅghāvaśeṣa offense.

33. If one entertains a thought, manipulates the organ, and intends to emit blue semen, up to and including emitting yellow, red, white, black, milk-colored, or curd-colored semen, this constitutes a saṅghāvaśeṣa offense.

34. If one entertains a thought, manipulates the organ, and intends to emit whey-colored semen, or emits it, this constitutes a saṅghāvaśeṣa offense.

35. If one entertains a thought, manipulates the organ, and intends to emit curd-colored semen, up to and including emitting blue, yellow, red, white, or black semen, this constitutes a saṅghāvaśeṣa offense.

36. Likewise, whether it is done for pleasure, as medicine, as an experiment, for merit, as an offering to a deity, for a good rebirth, as a gift, to obtain seed, in play, out of wantonness, to test one’s strength, because of [996a1] physical beauty, or out of negligence, all such acts constitute a saṅghāvaśeṣa offense.

37. The same applies with regard to an internal form. The same applies with regard to an external form. The same applies with regard to both internal and external forms. The same likewise applies with regard to water, wind, or empty space.

38. There are three kinds of persons who commit an offense: one who is not insane, one who is not mentally deranged, and one who is not afflicted by pain. These are the three kinds of persons who commit an offense.

39. There are three kinds of persons who do not commit an offense: one who is insane, one who is mentally deranged, and one who is afflicted by pain. These are the three kinds of persons who do not commit an offense.

40. There are three classes of beings with whom engaging in sexual intercourse constitutes a parajika offense: human beings, nonhuman beings, and animals. These are the three classes of beings with whom engaging in sexual intercourse constitutes a parajika offense.

41. There are also three classes: women, maidens, and persons with both sexual organs.

42. There are also three classes: women, maidens, and pandakas.

43. There are also three classes: women, maidens, and men.

44. There are also three: men, persons with both sexual organs, and pandakas.

45. There are three classes of females with whom engaging in sexual intercourse constitutes a parajika offense: human women, nonhuman females, and female animals.

46. The same applies to maidens. The same applies to persons with both sexual organs. The same applies to pandakas. The same applies to men.

47. Engaging in sexual intercourse with a human woman in any of three places—the anus, the vagina, or the mouth—constitutes a parajika offense.

48. The same applies to nonhuman females and female animals; human maidens and nonhuman maidens; female animals, human beings with both sexual organs, nonhuman beings with both sexual organs, and animals with both sexual organs.

49. There are three kinds of stealing that constitute a parajika offense: taking something oneself, instructing another in one's presence to take it, and sending someone to take it.

50. There are also three: taking something without perceiving it as one's own, taking it not merely for temporary use, and taking it when one is not on intimate terms with the owner.

51. There are also three: it belongs to another, one perceives it as belonging to another, and one moves it from its original place.

52. There are three kinds of taking human life that constitute a parajika offense: the being is human and one perceives it as human, and one takes its life either by bodily action or by speech. These are the three kinds of taking human life that constitute a parajika offense.

53. There are three kinds of taking human life that do not constitute a parajika offense: the being is human but one perceives it as nonhuman, and one takes its life either by bodily action or by speech. These are the three kinds of taking human life that do not constitute a parajika offense.

54. There are three kinds of falsely claiming superhuman attainments that constitute a parajika offense: claiming to have attained what one has not attained, claiming to have entered what one has not entered, and claiming to have realized what one has not realized. These are the three kinds.

55. There are also three kinds: offenses committed by the body, offenses committed by speech, and offenses committed by both body and speech.^[66] These are the three kinds. (Within these three classes of offenses there are also four sections bearing other names: the first section discusses three kinds of signs;^[67] the second discusses three kinds of incantations; the third discusses three forms of improper deportment;^[68] and the fourth discusses three kinds of wrong livelihood.^[69])^[70]

56. There are also three: craving, anger, and delusion. These are the three.

57. There are also three: bodily craving, verbal craving, and bodily and verbal craving. These are the three.^[71]

58. There are also three: bodily anger, verbal anger, and bodily and verbal anger. These are the three.

59. There are also three: bodily delusion, verbal delusion, and bodily and verbal delusion. These are the three.

60. There are also three: harmful bodily craving, harmful verbal craving, and harmful bodily and verbal craving.^[72] These are the three. The same applies to anger and delusion.

61. There are three classes of persons who commit offenses: first, the Sangha; second, a group of persons; and third, an individual.^[73]

62. There are three classes of persons who make confession: the Sangha, a group of persons, and an individual.

63. There are three classes of persons before whom confession should be received: the Sangha, a group of persons, and an individual.

64. There are three classes of persons who commit a nissaggiya offense: the Sangha, a group of persons, and an individual.

One who commits a nissaggiya offense should relinquish the object before one of three classes of persons: the Sangha, a group of persons, or an individual.

65. There are three classes of persons who receive the relinquished object of a nissaggiya offense: the Sangha, a group of persons, and an individual.

66. There are three kinds of silence: remaining silent while knowing, remaining silent while not knowing, and remaining silent out of delusion.

67. There are three kinds of standing: standing upon the precepts, standing upon right view, and standing upon a Sangha act.

68. There are also three: standing upon the precepts, standing upon right view, and standing upon proper deportment.

69. There are also three: standing upon the precepts, standing upon right view, and standing upon right livelihood.

70. There are three classes of persons involved in a dispute: the Sangha, a group of persons, or an individual.

71. There are three classes of persons who instigate a dispute: the Sangha, a group of persons, or an individual.

72. There are three classes of persons who relinquish a dispute: the Sangha, a group of persons, or an individual.

73. A dispute should be relinquished before one of three classes of persons: the Sangha, a group of persons, or an individual.

74. There are three classes of persons who settle a dispute: the Sangha, a group of persons, or an individual.

75. There are three classes of persons who should settle a dispute: the Sangha, a group of persons, or an individual.

76. There are three classes of persons authorized to settle a dispute: the Sangha, a group of persons, or an individual.

77. A bhiksu should address another bhiksu with right speech concerning three matters: breach of the precepts, corruption of right view, and breach of proper deportment.

78. An accusation against another bhiksu should be made on the basis of three things: what has been heard, what has been seen, and what is suspected.

79. There are three kinds of concealment: concealing a breach of the precepts, concealing corruption of right view, and concealing a breach of proper deportment.

80. There are three kinds of disclosure: disclosing a breach of the precepts, corruption of right view, and a breach of proper deportment.

81. There are three kinds of confession: confession of a breach of the precepts, corruption of right view, and a breach of proper deportment.

82. There are three Sangha acts concerning heedlessness:^[74] a Sangha act concerning a breach of the precepts, a Sangha act concerning corruption of right view, and a Sangha act concerning a breach of proper deportment.

83. There are three trainings: the higher training in morality, the higher training of the mind, and the higher training in wisdom. These are the three trainings.

84. There are also three trainings: training in proper deportment, training in pure conduct, and training in the Pratimoksa. These are the three trainings.

85. At that time, a large number of bhiksus approached the Blessed One, bowed their heads in reverence at his feet, and sat to one side. They addressed the Blessed One:

“Venerable Sir, you are the Lord of the Dharma and teach concerning training. What, then, is training?”

The Buddha told the bhiksus:

“To train in the precepts is called training.

“What does training in the precepts mean? It is the higher training in morality, the higher training of the mind, and the higher training in wisdom; therefore, it is called training. When one undertakes the higher training in morality, the higher training of the mind, and the higher training in wisdom, one becomes disciplined and utterly eradicates craving, anger, and delusion. Once one has utterly eradicated craving, anger, and delusion, one no longer commits unwholesome deeds or draws near to evil. This is called training.”

Thus did the Buddha teach. Having heard him, the bhiksus rejoiced, accepted his teaching with faith and delight, and upheld it.

86. The Buddha asked the bhiksus:

“What do you train in? How do you train?”

The bhiksus addressed the Buddha:

“Venerable Sir, you are the foundation of the Dharma and the Lord of the Dharma. We accept and uphold what the Blessed One has just taught us; therefore, it is called training.”

87. There are also three trainings: the higher training in morality, the higher training of the mind, and the higher training in wisdom. By training in these three trainings, one will attain the fruits of stream-entry, once-returning, non-returning, and arhatship. Therefore, one must diligently train in these three trainings.

88. At that time, Venerable Ananda was staying in the Cock Park in the city of Pataliputra.^[75] Then a brahmin official named Peacock^[76] approached the Venerable One, exchanged greetings with him, sat to one side, and addressed him:

“Why did the ascetic Gautama establish for the bhiksus the higher training in morality, the higher training in pure conduct, and the higher training in the Pratimoksa?”

The Venerable One replied:

“The Blessed One established the precepts for the bhiksus in order to discipline craving, anger, and delusion and bring about their complete eradication.”

The brahmin asked again:

“If a bhiksu has attained the arhat's destruction of the outflows, in what does he train?”

Venerable Ananda replied:

“When craving, anger, and delusion have been extinguished, one no longer commits what is unwholesome or draws near to evil, and what had to be done has been accomplished. Such a person is called one beyond training.”

The brahmin asked:

“Is what you have just described called one beyond training?”

Ananda replied:

“Precisely so.”

Thus spoke Venerable Ananda. Having heard him, the brahmin official named Peacock rejoiced, accepted his teaching with faith and delight, and upheld it.

89. The Blessed One was staying in the village of Pankadi^[77] in the country of Magadha, where he taught the Dharma of the precepts to the bhiksus by countless skillful means. At that time, there was a resident bhiksu of the Kasyapa clan^[78] who had gone forth. When this bhiksu heard the Blessed One teach the Dharma, he did not give rise to faith or delight. Grieved and unhappy, he said:

“The Blessed One is continually frightening us.”^[79]

Not long after the Blessed One had departed for the city of Rajagriha, that bhikkhu of the Kasyapa clan felt remorse in his heart and said, “I have incurred what is unwholesome and harmful. The Blessed One employed countless skillful means to teach the precepts to the bhikkhus, yet I gave rise to no faith or delight; I became sorrowful and unhappy, and even said, ‘The Blessed One keeps frightening us.’ I must now go before the Blessed One and sincerely confess my fault.”

That bhikkhu then put on his robe, took up his bowl, and went to the city of Rajagriha. Arriving where the Blessed One was, [997a1] he bowed his head at the Blessed One’s feet and then sat to one side. He fully reported the foregoing circumstances to the Blessed One, then rose from his seat, bowed his head at the Blessed One’s feet, and sincerely repented of his transgression:

“Venerable Sir, I was foolish, ignorant, and unwholesome. The Blessed One employed countless skillful means to teach the Dharma of the precepts to the bhikkhus, yet I gave rise to no faith or delight and harbored distress, saying, ‘The Blessed One keeps frightening us.’ I beseech the Venerable One to accept my repentance!”

The Buddha told the bhikkhu:

“You have confessed your own foolishness, ignorance, and unwholesomeness. I taught the precepts to the bhikkhus, but you yourself had no faith or delight, harbored sorrow, and said, ‘The Blessed One keeps frightening us.’ In my teaching, whoever sincerely confesses in accordance with the Dharma gains increase. Having confessed, you should give rise to disenchantment and detachment. Bhikkhu, you have sincerely confessed in accordance with the Dharma. I accept your confession.”

Thereupon, that bhikkhu Kasyapa bowed at the Buddha’s feet and withdrew to sit to one side. The Buddha told the bhikkhu:

“If an elder neither trains in the precepts nor praises the precepts, and if there are other bhikkhus who delight in training in the precepts and praising the precepts, yet he does not encourage or praise them at the appropriate time—Bhikkhu Kasyapa, I do not praise such an elder. Why is this? If I were to praise him, the bhikkhus would draw near to him.

If anyone drew near to him, that person would cause others to learn and practice his teaching; those who learned and practiced that teaching would undergo suffering for a long time. Therefore, Bhikkhu Kasyapa, because I see such faults in that elder, I do not praise him. The same applies to those of middle and junior seniority. (These are elders and those of middle and junior seniority who do not act in accordance with the Dharma.

Next come elders and those of middle and junior seniority who act in accordance with the Dharma; being the reverse of the preceding passage, they are not copied here for fear of prolixity).^[80]

Thus spoke the Buddha. Bhikkhu Kasyapa rejoiced, had faith and delight, and accepted and upheld the teaching.

90. At that time, the Buddha told the bhikkhus:

“Suppose a donkey travels together with a herd of cattle and says to itself, ‘I too am an ox, I too am an ox.’ Yet the donkey’s coat is unlike an ox’s, the donkey’s feet are unlike an ox’s, and its braying is unlike an ox’s lowing. Though it travels with the cattle, it calls itself an ox. So too, a foolish person follows bhikkhus who practice in accordance with the Dharma and calls himself a bhikkhu. This foolish person does not possess the higher virtue, higher mind, or higher wisdom of good bhikkhus; though he travels with the Sangha, he calls himself a bhikkhu. Therefore, you must diligently cultivate higher virtue, higher mind, and higher wisdom.”

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

91. The Blessed One was staying at Vaisali. At that time, a bhikkhu of the Vajjian people went to where the Blessed One was, bowed his head at the Blessed One’s feet, and sat to one side. He said to the Blessed One:

“The precepts recited every half-month are too numerous; I cannot learn so many precepts in their entirety.”

The Buddha said:

“Train only in three disciplines: higher virtue, higher mind, and higher wisdom. By training in these three disciplines, you will reach the state in which sensual desire, anger, and delusion are utterly extinguished, where you do nothing unwholesome and draw near to no evil.”

The bhikkhu said:

“Venerable Sir, I shall gladly accept and uphold this teaching.”

After the Vajjian bhikkhu heard the Blessed One’s concise instruction, he dwelt alone in a secluded place, striving diligently and without heedlessness. During the first and last watches of the night, he kept his mind intent and alert, contemplating the purpose of going forth. Before long, through cultivation, he attained the unsurpassed holy life and, in this very life, personally knew and realized: “Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further birth.” The Vajjian bhikkhu knew for himself that he had attained arhatship.

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

92. At that time, the Buddha told the bhikkhus:

“There are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.

“What is the training in higher virtue?^[81]

“A bhikkhu honors virtue and takes virtue as foremost; he does not place importance on concentration or take concentration as foremost; he does not place importance on wisdom or take wisdom as foremost. If that bhikkhu commits a minor offense against the precepts, he immediately confesses it. Why is this? In this case, it is not like a vessel that has been shattered or a stone that has been broken. As for the weighty precepts, that bhikkhu must steadfastly uphold them, abide well in virtue, draw near to and practice them, not practice with damaged virtue, and not practice with defiled virtue, but constantly cultivate in this way. He cuts off the five lower fetters,^[82] is reborn in a higher realm and attains nirvana there,^[83] never returning here.^[84]

“If a bhikkhu honors virtue and takes virtue as foremost, honors concentration and takes concentration as foremost, but does not honor wisdom or take wisdom as foremost, it is as stated above.

“If a bhikkhu honors virtue and takes virtue as foremost, honors concentration and takes concentration as foremost, and honors wisdom and takes wisdom as foremost, then his taints are utterly extinguished. He attains the taintless liberation of mind and liberation through wisdom. In this very life, he personally realizes and knows: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.^[85]’ One whose practice is complete attains complete accomplishment.^[86] One whose practice is incomplete attains incomplete accomplishment.^[87] I say that this virtue is not in vain.”

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

93. Again, there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.

What is the training in higher virtue? A bhikkhu practices virtue completely, but practices concentration only to a small extent and wisdom only to a small extent. He cuts off the five lower fetters, is reborn there, and attains nirvana, never again being born in this realm.

If he cannot reach such a state, he may weaken the three—sensual desire, anger, and delusion^[88]—attain the fruit of a once-returner, be reborn once more in the world, and then reach the end of suffering.

If he cannot reach such a state, he may cut off the three fetters,^[89] attain the fruit of a stream-enterer, never fall into an evil realm, be certain to attain the Path, be born seven times among the devas and seven times among human beings,^[90] and then reach the end of suffering. If a bhikkhu practices virtue completely, practices concentration completely, and practices wisdom only to a small extent, it is likewise as stated above.

If a bhikkhu practices virtue completely, practices concentration completely, and practices wisdom completely, it is likewise as stated above.

94. Again, there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.

What is the training in higher virtue? A bhikkhu fully upholds the Pratimoksha precepts, perfects dignified conduct, fears even minor precepts and regards them as weighty as vajra, and trains impartially in all the precepts. This is called the training in higher virtue.

What is the training in higher mind? A bhikkhu abandons evil desires,^[91] up to and including entering the fourth dhyana. This is the training in higher mind.

What is the training in higher wisdom? A bhikkhu knows, in accordance with reality, the Truth of Suffering, and knows its Origin, its Cessation, and the Path. This is called the training in higher wisdom.

95. Again, there are three trainings: the training in higher virtue, the training in higher mind, and the training in higher wisdom.

Higher virtue and higher mind are as stated above.

The training in higher wisdom is this: a bhikkhu, when sensual desire is present within, knows it as it truly is. When sensual desire is not present within, he knows it as it truly is. When sensual desire has not yet arisen, he knows it as it truly is. When sensual desire that has not yet arisen subsequently arises, he knows it as it truly is. When sensual desire that has arisen can be abandoned, he knows it as it truly is. When sensual desire has not yet arisen and he prevents it from arising, he knows it as it truly is.

The same applies to ill will, sloth and torpor, restlessness and remorse, and doubt.^[92]

That bhikkhu reflects: “When I have sensual desire and ill will regarding forms cognizable by the eye, I know it as it truly is; when I have no sensual desire or ill will, I know it as it truly is; when sensual desire and ill will regarding forms cognizable by the eye have not yet arisen and will not arise, I know it as it truly is; when sensual desire and ill will regarding forms cognizable by the eye have not yet arisen but will arise, I know it as it truly is; when sensual desire and ill will regarding forms cognizable by the eye have arisen and are abandoned and extinguished, I know it as it truly is;

when sensual desire and ill will regarding forms cognizable by the eye have been abandoned and will not arise again thereafter, I know it as it truly is.” The same applies to the ear, nose, tongue, body, and mind.

Furthermore, when the enlightenment factor of mindfulness^[93] is present within, a bhikkhu knows it as it truly is; when the enlightenment factor of mindfulness is not present within, he knows it as it truly is; when the enlightenment factor of mindfulness has not yet arisen and will not arise, he knows it as it truly is; when the enlightenment factor of mindfulness has not yet arisen but will arise, he knows it as it truly is; when the enlightenment factor of mindfulness that has arisen is fully developed, he knows it as it truly is; when the enlightenment factor of mindfulness has not yet arisen and he applies skillful means to cause it to arise, he knows it as it truly is.

The same applies to the enlightenment factors of investigation of Dharma, energy, tranquility, concentration, joy, and equanimity.^[94]

96. There are also three aggregates: the aggregate of moral discipline, the aggregate of concentration, and the aggregate of wisdom.

97. In the Vinaya there are [998a1] three replies: “I saw it thus,” “I heard it thus,” and “I acknowledge it thus.”^[95]

98. A bhikkhu has three ways of causing the True Dharma to perish: establishing anew what was not prescribed, abolishing what was prescribed, and failing to act in accordance with what was prescribed.

99. A bhikkhu also has three qualities that do not cause the True Dharma to perish: (the opposite of the preceding statement).

100. There are three conditions for a complete falsehood: beforehand, one knows and intends to lie; while speaking the lie, one knows it is a lie; and after telling the lie, one knows it was a lie.

101. There are also three conditions for a complete truthful statement (the opposite in meaning of the preceding statement).

102. There are also three kinds of messenger: first, a messenger who conveys an equal portion; second, a messenger who conveys an increased portion; and third, a messenger who conveys a diminished portion.

What is a messenger who conveys an equal portion? A messenger who can receive instructions and, without adding or subtracting anything, repeats them according to what was heard is called a messenger who conveys an equal portion.

What is a messenger who conveys an increased portion? A messenger who, after receiving instructions, adds to what was said in order to increase the benefit is called a messenger who conveys an increased portion.

What is a messenger who conveys a diminished portion? A messenger who, after receiving instructions, does not repeat them in full is called a messenger who conveys a diminished portion.

103. There are also three kinds of children: a child equal to the parents, a child superior to the parents, and a child inferior to the parents.

What is called a child equal to the parents? The parents possess faith, moral discipline, generosity, and wisdom, and the child also possesses faith, moral discipline, generosity, and wisdom. This is called a child equal to the parents.

What is a child superior to the parents? The parents do not possess faith, moral discipline, generosity, and wisdom, but the child possesses faith, moral discipline, generosity, and wisdom. This is called a child superior to the parents.

What is called a child inferior to the parents? The parents possess faith, moral discipline, generosity, and wisdom, but the child does not possess faith, moral discipline, generosity, and wisdom. This is called a child inferior to the parents.

The Buddha spoke this verse:

A child equal or superior—

One should seek such a child.

Do not seek an inferior child,

Who brings no benefit to the household.

That child always accords with the Dharma,

A lay disciple of wholesome conduct,

Perfect in faith and moral discipline,

Giving freely, without stinginess,

Like the moon unobscured by clouds.

So too is the householder.^[96]

104. There are also three kinds of illness. There is an illness such that, whether or not the patient receives food according to his wishes; whether or not he receives medicine appropriate to the illness; and whether or not he receives a good attendant according to his wishes, the patient nevertheless dies and cannot recover from the illness and regain health. There are patients of this kind.

There is an illness such that, whether or not the patient receives food according to his wishes; whether or not he receives medicine appropriate to the illness; and whether or not he receives a good attendant according to his wishes, the patient does not die but recovers from the illness and regains health. There are patients of this kind.

There is an illness such that, if the patient does not receive food according to his wishes, medicine appropriate to the illness, and a good attendant according to his wishes, he will die and cannot recover from the illness and regain health. If he receives food according to his wishes, medicine appropriate to the illness, and a good attendant, he will not die but will recover from the illness and regain health. There are patients of this kind.

Among these, there is the patient who, if he does not receive food according to his wishes, medicine appropriate to the illness, and a good attendant according to his wishes, will die and cannot recover from the illness and regain health; but if he receives food according to his wishes, medicine appropriate to the illness, and a good attendant, he will not die but will recover from the illness and regain health. For the sake of this kind of sick person, I permit the sick to receive food according to their wishes, medicine appropriate to their illnesses, and good attendants. Because of this sick person, attendants should likewise be appointed to care for and support other patients.

105. There are three kinds of delusion:^[97] first, committing an offense; second, failing to see the offense; and third, seeing the offense but failing to confess it in accordance with the Dharma. These are the three kinds of delusion.

106. There are three kinds of wisdom:^[98] first, not committing an offense; second, upon committing an offense, being able to see it; and third, upon seeing the offense, being able to confess it.

107. There are three kinds of delusion: first, committing an offense but failing to see it; second, seeing that one has committed an offense but failing to confess it; and third, confessing it but not in accordance with the Dharma, so that the other person^[99] does not accept the confession.

108. There are three kinds of wisdom: (the opposite in meaning of the preceding statement).

109. There are three kinds of rains retreat: the early rains retreat, the middle rains retreat, and the late rains retreat.

110. In the Dharma and Vinaya of the Noble Ones, singing is like weeping, dancing is like madness, and jesting and laughter are like the behavior of children.^[100]

111. There are three kinds of impure meat that may not be eaten: meat from an animal one has seen, heard, or suspected was killed specifically for oneself.

112. There are three kinds of pure meat that may be eaten: meat from an animal one has not seen, heard, or suspected was killed specifically for oneself.

113. There are three uposatha days: the fourteenth day, the fifteenth day, and the first day.^[101]

114. There are three parties who observe the uposatha: the Sangha, a group of several persons, or a single person.^[102]

115. There are three parties who perform the formal act of the uposatha: the Sangha, a group of several persons, or a single person.^[103]

116. There are three parties who are required to perform the formal act of the uposatha: the Sangha, a group of several persons, or a single person.^[104]

117. One may act knowingly, act unknowingly, or act upon seeing.

118. One may act knowingly, act unknowingly, or act out of delusion.

119. It may be bodily, verbal, or fully both bodily and verbal.

120. There are three things by which one should adjudicate that an offense has been committed: first, the introduction to the precept;^[105] second, the original prescription; and third, the supplementary prescription.

121. There are three things by which one should adjudicate that no offense has been committed: the introduction to the precept,^[106] the original prescription, and the supplementary prescription.

122. There are three kinds of purity. There are three kinds of impurity. There are three kinds of permission. Likewise, there are three kinds of prohibition.

123. There are three toward whom one may show disrespect: the Buddha, the Dharma, and the Sangha.^[107]

124. There are also three toward whom one may show disrespect: the Buddha, the Dharma, and the Precepts.

125. There are also three toward whom one may show disrespect: the Buddha, the Dharma, and concentration.

126. There are also three toward whom one may show disrespect: the Buddha, the Dharma, and one’s parents.

127. There are three toward whom one may show disrespect: the Buddha, the Dharma, and wholesome qualities.

128. There are three kinds of reverence. These three categories are the opposites of the categories above.

129. There are also three grounds for suspension:^[108] first, failing to see an offense; second, failing to confess it; and third, refusing to relinquish a pernicious view.

130. There are three grounds on which the Sangha should perform the act of overturning the bowl:^[109] when, in the presence of a bhikkhu, one slanders the Buddha, the Dharma, or the Sangha.

131. There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of the Sangha.

132. There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of the Precepts.

133. There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of generosity.

134. There are also three recollections: recollection of the Buddha, recollection of the Dharma, and recollection of the devas.^[110]

135. There are also three attainments: attainment in observance of the precepts, attainment in concentration, and attainment in wisdom.

136. There are also three: attainment in morality, attainment in concentration, and attainment in liberation.

137. There are also three: attainment in morality, attainment in concentration, and attainment in the wisdom of the knowledge and vision of liberation.

138. There are also three inferior conditions: inferiority of the knife, inferiority of robes, and inferiority of complexion.^[111]

139. There are also three impure colors: blue, black, and magnolia.

140. There are also three qualities by which one is called a holder of the Vinaya: fully observing the Pratimoksha precepts, being learned, and reciting both codes of precepts fluently and without doubt.

141. There are also three: fully observing the Pratimoksha precepts, being learned, and extensively reciting the Vinaya fluently and without doubt.

142. There are also three: fully observing the Pratimoksha precepts, being learned, and remaining unwavering in the Vinaya.

143. There are also three: fully observing the Pratimoksha precepts, being learned, and being skillful in means and capable of settling disputes.

144. There are also three functions:^[112] the function of a bhikkhu, the function of heedfulness, and the function of pure conduct.

145. There are also three days for the invitation ceremony: the fourteenth day, the fifteenth day, and the first day.^[113]

146. There are also three classes of persons who perform the invitation ceremony: the Sangha, a group of persons, and a single person.

147. There are also three classes of persons who carry out the formal act of invitation: the Sangha, a group of persons, and a single person.

148. There are also three classes of persons for whom the formal act of invitation must be carried out: the Sangha, a group of persons, and a single person.^[114]

149. There are also three classes: one who knows, one who does not know, and one who sees.

150. There are also three classes: one who knows, one who does not know, and one who is deluded.

151. There are also three classes: bodily, verbal, and both bodily and verbal.

152. There are also three classes: seen, heard, and suspected.

153. There are also three declarations of relinquishing the precepts: relinquishing the Buddha, relinquishing the Dharma, and relinquishing the Sangha.^[115]

154. The same phrasing applies, with every group of three forming one item, from 155 through “not a Sakyan ascetic.”

156. There are also three purposes for which the Tathagata, having appeared in the world, established precepts for the bhikkhus. From “for the governance of the Sangha...” through “so that the true Dharma may long endure,” each three among the ten statements of purpose are arranged as one item.^[116]

157. There are three purposes for which the Tathagata, having appeared in the world, established for the bhikkhus the formal act of rebuke. Beginning with governance of the Sangha, each three form one statement, through “so that the true Dharma may long endure.” The same applies from the act of rebuke through the seven methods of settling disputes.

IV. FOUR DHARMAS

1. At that time, the Blessed One was staying in the city of Địa in the country of Bà-xà. He told the bhikkhus:

“I shall teach the four great authorities. Listen well and carefully. I shall explain them to you.”

The bhikkhus [999a1] said:

“Venerable Sir, we gladly wish to hear them.”

The four are as follows:

a. Suppose a bhikkhu were to say: “Venerable Elders, while staying in such-and-such a village or such-and-such a city, I heard this directly from the Buddha and retained it in memory: ‘This is the Dharma. This is the Vinaya. This is the Buddha’s teaching.’”

Upon hearing that bhikkhu speak in this way, one must not immediately become suspicious, nor should one disparage him. Instead, after carefully examining the wording and phrases, one should investigate the Sutras and the Vinaya and compare them with the Dharma and the disciplinary rules. If, after hearing that bhikkhu’s statement, investigating the Sutras and the Vinaya, and comparing it with the Dharma and the disciplinary rules, his words do not correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, but are contrary to the Dharma, one should say to that bhikkhu: “What you have said is not in accordance with the Buddha’s teaching.

Perhaps the Elder has not fully comprehended the Buddha’s teaching. Why is this? I have investigated the Sutras, the Vinaya, the Dharma, and the disciplinary rules, and those words do not correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, but are contrary to the Dharma.

The Elder should neither recite and study them nor teach them to other bhikkhus, but should discard them.”

If, after hearing that bhikkhu’s statement, investigating the Sutras and the Vinaya, and comparing it with the Dharma and the disciplinary rules, his words correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, one should say to that bhikkhu: “Venerable Elder, what you have said accords with the Buddha’s teaching. You have fully comprehended the Buddha’s teaching. Why is this? I have investigated the Sutras, the Vinaya, the Dharma, and the disciplinary rules, and those words correspond with them and are not contrary to them. The Elder should carefully retain, recite, and study them, and teach them to other bhikkhus, so that they are not forgotten.” This is the first great authority.

b. Suppose a bhikkhu were to say: “Venerable Elder, while staying in such-and-such a village or such-and-such a city, I heard this in a harmonious Sangha, in the presence of the senior elder: ‘This is the Dharma. This is the Vinaya. This is the Buddha’s teaching.’”

Upon hearing that bhikkhu speak in this way, one must not immediately become suspicious, nor should one disparage him. Instead, after carefully examining the wording and phrases, one should investigate the Sutras and the Vinaya and compare them with the Dharma and the disciplinary rules. If, after hearing that bhikkhu’s statement, investigating the Sutras and the Vinaya, and comparing it with the Dharma and the disciplinary rules, his words do not correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, but are contrary to the Dharma, one should say to that bhikkhu: “What you have said is not in accordance with the Buddha’s teaching.

That Sangha and its senior elder have not fully comprehended the Buddha’s teaching, and neither has the Elder. Why is this? I have investigated the Sutras, the Vinaya, the Dharma, and the disciplinary rules, and those words do not correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, but are contrary to the Dharma.

The Elder should neither recite and study them nor teach them to other bhikkhus, but should discard them.”

If, after hearing that bhikkhu’s statement, investigating the Sutras and the Vinaya, and comparing it with the Dharma and the disciplinary rules, his words correspond with the Sutras, the Vinaya, the Dharma, and the disciplinary rules, one should say to that bhikkhu: “Venerable Elder, what you have said accords with the Buddha’s teaching. That Sangha and its senior elder, as well as the Elder, have fully comprehended the Buddha’s teaching. Why is this? I have investigated the Sutras, the Vinaya, the Dharma, and the disciplinary rules, and those words correspond with them and are not contrary to them. The Elder should carefully retain, recite, and study them, and teach them to other bhikkhus, so that they are not forgotten.”

This is the second great authority.

(The third case, “...heard from a group of bhikkhus who know the Dharma, the Vinaya, and the Matrika...” is treated in the same way. The fourth case, “...heard from a single bhikkhu who knows the Dharma, the Vinaya, and the Matrika...” is likewise treated in the same way.)^[117]

These are the four great authorities.

Thus spoke the Buddha. Having heard this, the bhikkhus accepted and retained it with faith, gladness, and joy.

2. At that time, the Buddha told the bhikkhus:

Within the Sangha there are four classes of persons who adjudicate matters:^[118] There is one who has heard little and has no sense of shame. There is one who has heard much and has no sense of shame. There is one who has heard little and has a sense of shame. There is one who has heard much and has a sense of shame.

a. Herein, if a bhikkhu who adjudicates matters, who has heard little and has no sense of shame, deliberates upon and adjudicates a matter in the midst of the Sangha, the Sangha should sternly rebuke him, so that this person without a sense of shame will not act in that way again.

b. If one who adjudicates matters, who has heard much but has no sense of shame, deliberates upon and adjudicates a matter in the midst of the Sangha, the Sangha should sternly rebuke him, so that this person without a sense of shame will not act in that way again.

c. Herein, if a bhikkhu who adjudicates matters, who has a sense of shame but has heard little, deliberates upon and adjudicates a matter in the midst of the Sangha, the Sangha should not sternly rebuke him but should support and instruct him, so that this person with a sense of shame may thereafter participate in deliberating upon and adjudicating matters in the midst of the Sangha.

d. If a bhikkhu who adjudicates matters is learned and has a sense of shame, and he presents his deliberation on a matter in the midst of the Sangha, the Sangha should not censure him. After hearing what he has said, they should praise him, saying, “Excellent!” This will encourage that bhikkhu with a sense of shame to participate in deliberations on matters in the midst of the Sangha in the future.

3. There are also four kinds of bhikkhus who adjudicate matters: one may be shameless and not versed in the scriptural texts; one may be shameless but versed in the scriptural texts; one may have a sense of shame but not be versed in the scriptural texts; or one may have a sense of shame and also be versed in the scriptural texts.

a. The person who is shameless and not versed in the scriptural texts incurs three losses: he incurs loss through having no sense of shame; loss through deserving censure; and loss through not being versed in the scriptural texts. These are the three losses of one who adjudicates matters.

b. The person who is shameless but versed in the scriptural texts incurs two losses: loss through having no sense of shame and loss through deserving censure. He does not incur loss through not being versed in the scriptural texts. These are the two losses of one who adjudicates matters.

c. The person who has a sense of shame but is not versed in the scriptural texts incurs one loss: he incurs loss through not being versed in the scriptural texts; he does not incur loss through having no sense of shame; and he does not incur loss through deserving censure. This is the one loss of one who adjudicates matters.

d. The person who has a sense of shame and is also versed in the scriptural texts incurs no loss. He incurs loss through having no sense of shame; he does not incur loss through deserving censure; and he does not incur loss through not being versed in the scriptural texts. This bhikkhu who adjudicates matters is foremost and supreme, incurring no loss.

4. The four cases concerning breaches of the precepts are likewise. The four cases concerning corrupt views are likewise. The four cases concerning corrupt right livelihood are likewise. (Here at Kỳ-liên, four bhikkhus divided goods into four portions, just as in the “Lodgings Khandhaka”^[119]; as there is no difference, it is not recorded here.)

4. The Buddha was dwelling in the city of Rajagriha. 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, to what extent is it called a schism in the Sangha? Who causes a united Sangha to be divided?”

The Buddha told Upali:

“If any bhikkhu says of an offense that it is not an offense, or of what is not an offense that it is an offense; says of a light offense that it is grave, or of a grave offense that it is light; and if, concerning these four matters, a bhikkhu seeks companions or causes others to seek them, and within the same boundary holds a separate Uposatha, performs Sangha acts, and recites the precepts—then, to that extent, the Sangha is said to be divided. This is called the disruption of a united Sangha.”

Upali again asked:

“What is a united Sangha? After the Sangha has been divided, who restores its unity?”

The Buddha told Upali:

“If any bhikkhu says of an offense that it is an offense, of what is not an offense that it is not an offense, of a light offense that it is light, and of a grave offense that it is grave; and if, concerning these four matters, that bhikkhu does not seek companions, does not send others to seek them, and does not separately perform Sangha acts, hold the Uposatha, or recite the precepts—this is called a united Sangha. This is called the restoration of unity after the Sangha has been divided.”

5. The Blessed One was dwelling in the country of Shravasti. At that time, the bhikkhus in Shravasti were disputing with one another. Anuruddha^[120] had a disciple named Bāḍhiya,^[121] who spoke alone in the midst of the Sangha and argued alone. Anuruddha, while among the assembly, did not utter a single word to admonish or rebuke him.

Then Ananda went to the Blessed One, bowed his head at the Blessed One’s feet, and stood to one side. Although the Blessed One knew what had happened, he deliberately asked:

“Ananda, has the dispute been settled?”

Ananda replied:

“How could the dispute possibly be settled? Anuruddha’s disciple speaks alone in the assembly and argues alone, yet Anuruddha, while among the assembly, does not utter a single word to admonish or reprimand him.”

The Buddha told Ananda:

“When has Anuruddha ever been able to settle this dispute? Is this not a dispute to be settled by Shariputra and Maudgalyayana?”

Then the Buddha told the bhikkhus:

“An evil bhikkhu possesses four qualities on account of which he rejoices upon seeing the Sangha divided. What are the four?

a. That evil bhikkhu possesses the evil quality of breaking the precepts. He thinks: ‘I possess the evil quality of breaking the precepts. If other bhikkhus learn of it, assemble the united community, and perform a formal act to expel me, I will have other bhikkhus as allies.’ This is the first quality on account of which an evil bhikkhu rejoices upon seeing the Sangha divided.

b. Furthermore, an evil bhikkhu who lives by wrong livelihood thinks: ‘I live by wrong livelihood. If other bhikkhus learn of it, assemble the united community, and perform a formal act to expel me, I will have other bhikkhus as [1000a1] allies.’ This is the second quality on account of which an evil bhikkhu rejoices upon seeing the Sangha divided.

c. Furthermore, an evil bhikkhu who constantly seeks gain and honor thinks: ‘I seek gain and honor. If other bhikkhus learn of it, assemble the united Sangha, and expel me, I will have other bhikkhus as allies.’ This is the third quality on account of which an evil bhikkhu rejoices upon seeing the Sangha divided.

d. Furthermore, an evil bhikkhu who holds wrong views and extreme views thinks: ‘I hold wrong views and extreme views. If other bhikkhus learn of it, assemble the united community, and perform a formal act to expel me, I will have other bhikkhus as allies.’ This is the fourth quality on account of which an evil bhikkhu rejoices upon seeing the Sangha divided.

6. There are four kinds of formal procedure: first acting contrary to the Dharma and later acting contrary to the Dharma; first acting contrary to the Dharma and later acting in accordance with the Dharma; first acting in accordance with the Dharma and later acting contrary to the Dharma; and first acting in accordance with the Dharma and later acting in accordance with the Dharma.

a. What is meant by first acting contrary to the Dharma and later acting contrary to the Dharma? First, the matter is raised contrary to the Dharma. The bhikkhu ought to be admonished and reprimanded, but he is not admonished or reprimanded and is allowed to remain. He ought to be expelled, but he is not expelled and is allowed to remain. This is first acting contrary to the Dharma and later acting contrary to the Dharma.

b. What is meant by first acting contrary to the Dharma and later acting in accordance with the Dharma? If someone carries out a matter contrary to the Dharma, the matter is first raised contrary to the Dharma. If he ought to be admonished and reprimanded, he is admonished and reprimanded and then allowed to remain. If he ought to be expelled, he is expelled and then allowed to remain. This is first acting contrary to the Dharma and later acting in accordance with the Dharma.

c. What is meant by first acting in accordance with the Dharma and later acting contrary to the Dharma? If a bhikkhu raises a matter in accordance with the Dharma, but one who ought to be admonished and reprimanded is not admonished or reprimanded and is allowed to remain, and one who ought to be expelled is not expelled and is allowed to remain, this is first acting in accordance with the Dharma and later acting contrary to the Dharma.

d. What is meant by first acting in accordance with the Dharma and later acting in accordance with the Dharma? If a bhikkhu first raises a matter in accordance with the Dharma, and one who ought to be admonished and reprimanded is admonished and reprimanded, and one who ought to be expelled is expelled and only afterward allowed to remain, this is first acting in accordance with the Dharma and later acting in accordance with the Dharma.

7. There are four kinds of offerings: first, food and drink; second, medicine; third, clothing; and fourth, the provision of various necessities.

8. There are also four ways concerning material gain: requesting contrary to the Dharma and giving contrary to the Dharma; requesting contrary to the Dharma and giving in accordance with the Dharma; requesting in accordance with the Dharma and giving contrary to the Dharma; and requesting in accordance with the Dharma and giving in accordance with the Dharma.

a. What is meant by requesting contrary to the Dharma and giving contrary to the Dharma? A bhikkhu may loiter and come and go repeatedly, not conduct himself according to the Dharma of a renunciant, and teach what is contrary to the Dharma in order to seek material gain impurely. Having sought material gain impurely in this way, he is given it with partiality: ‘Take this. Do not take this. Take this much. Do not take this much. Bring that here. Do not bring that here. Bring this much. Do not bring this much. Give to this person. Do not give to that person. Give this much. Do not give this much. That person should be given something. That person should not be given anything.’ This is seeking material gain contrary to the Dharma and giving contrary to the Dharma.

b. What is it to solicit unlawfully and give lawfully? There may be a bhikkhu who habitually comes and goes, does not conduct himself in accordance with the way of a śramaṇa, and expounds what is contrary to the Dharma in order impurely to seek gains and offerings. Yet he is not given anything through the partiality described above. This is soliciting unlawfully and giving lawfully.

c. What is it to solicit lawfully and give unlawfully? There may be a bhikkhu who habitually comes and goes, conducts himself in accordance with the way of a śramaṇa, and does not expound what is contrary to the Dharma in order impurely to seek gains and offerings. Yet he is given something through the partiality described above. This is soliciting lawfully and giving unlawfully.

d. What is it to solicit lawfully and give lawfully? There may be a bhikkhu who habitually comes and goes, conducts himself in accordance with the way of a śramaṇa, and does not expound what is contrary to the Dharma in order impurely to seek gains and offerings. Moreover, he is not given anything through the partiality described above. This is soliciting lawfully and giving lawfully.

9. One who possesses four qualities may not confer the higher ordination upon another: not knowing the training in higher morality, the training in higher mind, or the training in higher wisdom, and not being well versed in reciting the two collections of precepts. One who possesses these four qualities may not confer the higher ordination upon another.

One who possesses four qualities should confer the higher ordination upon another: (The opposite of the preceding statement.)

10. Again, one who possesses four qualities may not confer the higher ordination upon another: not knowing the training in higher morality, not knowing the training in higher mind or the training in higher wisdom, and not being well versed in reciting the Vinaya. One who possesses these four qualities may not confer the higher ordination upon another.

11. Again, one who possesses four qualities should confer the higher ordination upon another: (The opposite of the preceding statement.)

12. Again, one who possesses four qualities may not confer the higher ordination upon another: not knowing the training in higher morality, the training in higher mind, or the training in higher wisdom, and, although reciting the Vinaya, being unable to determine matters conclusively. One who possesses these four qualities may not confer the higher ordination upon another.

13. Again, one who possesses four qualities should confer the higher ordination upon another: (The opposite of the preceding statement.)

14. Again, one who possesses four qualities may not confer the higher ordination upon another: not maintaining the two hundred and fifty precepts; not being learned; being unable, when a disciple holds wrong views, to instruct him to abandon wrong views and cultivate right views; and not having completed ten rains. One who possesses these four qualities may not confer the higher ordination upon another.

15. Again, one who possesses four qualities should confer the higher ordination upon another: (The opposite of the preceding statement.)

16. Four qualities constitute mastery of the Vinaya: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, and knowing what is grave.

17. Again, there are four qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what has a remainder, and knowing what has no remainder.^[122]

18. Again, there are four qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is gross and evil, and knowing what is not gross and evil.^[123]

19. Again, there are four qualities: knowing which offenses can be confessed, knowing which offenses cannot be confessed, knowing which confession brings purity, and knowing which confession does not bring purity.

20. Again, there are four kinds of contentious matters: disputes over speech, disputes over accusations, disputes over offenses, and disputes over proceedings.

21. There are four kinds of fear of committing offenses:^[124]

a. There may be a man with his hair hanging loose, dressed in black and holding a knife, who comes into the midst of a crowd and says: ‘I have committed an extremely grave and heinous crime for which I am to be beheaded. I shall submit to whatever pleases the people.’ The people then seize and bind him, beat a fierce drum to signal his death, proclaim the order along the road, lead him out through the right-hand gate, and take him to the execution ground to be killed.

Seeing this, a wise person says: ‘This man has committed an extremely grave and heinous capital crime. I should now admonish myself and teach others not to commit such a grave and heinous capital crime.’ Likewise, bhikkhus and bhikkhunīs should give rise to a fearful mind regarding a pārājika rule, thinking: ‘If I have not yet committed a pārājika offense, I shall never commit one for the rest of my life. If I should inadvertently commit one, I shall harbor no thought whatsoever of concealing it, but shall confess it in accordance with the Dharma.’ This is the first fear of committing an offense.

b. There may be a man with his hair hanging loose, dressed in black and holding a staff, who comes into the midst of a crowd and says: ‘I have committed an evil and unwholesome deed. I shall submit to whatever pleases the people.’ The crowd then takes away the knife, beats him, and drives him out through the right-hand gate.

Seeing this, a wise person says: ‘This is a man who has committed an evil deed. I should now admonish myself and teach others not to commit such an evil deed.’ Likewise, bhikkhus and bhikkhunīs should give rise to a fearful mind regarding a saṅghāvaśeṣa rule, thinking: ‘If I have not yet committed a saṅghāvaśeṣa offense, I shall never commit one for the rest of my life. If I should inadvertently commit one, I shall harbor no thought whatsoever of concealing it, but shall confess it in accordance with the Dharma.’ This is the second fear of committing an offense.

c. There may be a man with his hair hanging loose, dressed in black and holding a knife, who comes into the midst of a crowd and says: ‘I have committed an evil deed. I shall submit to whatever pleases the people.’ The people then take away the staff and drive him out through the right-hand gate.

Seeing this, a wise person says: ‘This man has committed an evil deed. I should now admonish myself and teach others not to commit such a deed.’ Likewise, bhikkhus and bhikkhunīs should give rise to a fearful mind regarding a pāyattika rule, thinking: ‘If I have not yet committed a pāyattika offense, I shall never commit one for the rest of my life. If I should inadvertently commit one, I shall harbor no thought whatsoever of concealing it, but shall confess it in accordance with the Dharma.’ This is the third fear of committing an offense.

d. There may be a man with his hair hanging loose and dressed in black who comes into the midst of a crowd and says: ‘I have committed an evil and unwholesome deed. I shall submit to whatever pleases the people.’ The people then reprimand him and drive him out through the right-hand gate.

Seeing this, a wise person says: ‘This man has committed an evil deed. I should now admonish myself and teach others not to commit such a deed.’ Likewise, bhikkhus and bhikkhunīs should give rise to a fearful mind regarding a pratideśanīya rule, thinking: ‘If I have not yet committed a pratideśanīya offense, I shall never commit one for the rest of my life. If I should inadvertently commit one, I shall harbor no thought whatsoever of concealing it, but shall confess it in accordance with the Dharma.’ This is the fourth fear of committing an offense.

22. There are [1001a1] four kinds of offenders:

a. If a bhikkhu commits an offense, another bhikkhu says: ‘You have committed an offense; do you see it?’ The former replies: ‘I do not see it.’ The bhikkhu then says: ‘Venerable, if you see the offense, you should confess it.’^[125] This is the first kind of offender.

b. If a bhikkhu commits an offense, another bhikkhu says: ‘Venerable, you have committed an offense; do you see it?’ The former replies: ‘I do not see it.’ The bhikkhu then says: ‘Venerable, if you see the offense, you should confess it in the midst of the Sangha.’^[126] This is the second kind of offender.

c. If a bhikkhu commits an offense, another bhikkhu says: ‘Venerable, you have committed an offense; do you see it?’ The former replies: ‘I do not see it.’ The bhikkhu then says: ‘Venerable, if you see the offense, confess it here in the midst of this Sangha.’^[127] This is the third kind of offender.

d. If a bhikkhu commits an offense, another bhikkhu says: ‘Venerable, you have committed an offense; do you see it?’ The former replies: ‘I do not see it.’ The Sangha should then abandon him entirely^[128] and say: ‘Go as you please. Wherever you wish to go, you may go.

Yet wherever you arrive, there too you will be charged with the offense. Those bhikkhus will carry out an act of accusation against you, an act of calling the offense to mind, and an act based on your own admission; they will bar you from anūpavāda, bar you from the recitation of the precepts, and bar you from the invitation ceremony.’ It is like a horse trainer who, when a vicious horse is difficult to train, drives the horse away together with its saddle and bridle.

This bhikkhu is likewise abandoned entirely. This is the fourth kind of offender.

23. The Blessed One was dwelling at Rājagṛha, on Mount Gṛdhrakūṭa. 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:

“When an elder apologizes before a junior bhikkhu, how many procedures are involved in the apology?”

The Buddha said:

“There are four procedures involved in the apology: bare the right shoulder, remove one’s footwear, kneel with palms joined, and state the name of the offense: ‘I committed such-and-such an offense. I now apologize before the Elder.’ The other should say: ‘You should repent and give rise to a mind of revulsion and renunciation.’ He replies: ‘Yes, I shall!’ An elder bhikkhu should apologize to a junior bhikkhu according to these four procedures.

There are four pāṭidesanīya offenses, as stated above.

There are four pārājika offenses, as stated above.

24. There are four kinds of karma procedures: an unlawful karma procedure performed by an incomplete assembly, a lawful karma procedure performed by an incomplete assembly, an unlawful karma procedure performed by a harmonious assembly, and a lawful karma procedure performed by a harmonious assembly. These are the four kinds of karma procedures. Of these, an unlawful karma procedure by an incomplete assembly must not be performed. An unlawful karma procedure by a harmonious assembly must not be performed. A lawful karma procedure by an incomplete assembly must not be performed. A lawful karma procedure by a harmonious assembly should be performed. This is what I permit.

An unlawful karma procedure by an incomplete assembly is not accomplished. An unlawful karma procedure by a harmonious assembly is not accomplished. A lawful karma procedure by an incomplete assembly is not accomplished. A lawful karma procedure by a harmonious assembly is accomplished.

An unlawful karma procedure by an incomplete assembly is not properly conducted. An unlawful karma procedure by a harmonious assembly is not properly conducted. A lawful karma procedure by an incomplete assembly is not properly conducted. A lawful karma procedure by a harmonious assembly is properly conducted.

25. There are four ways of conducting the uposatha: the uposatha by three declarations, the uposatha of purity, the uposatha through recitation of the Prātimokṣa, and the uposatha of invitation.

26. There are four kinds of false speech: false speech entailing pārājika, false speech entailing saṅghāvaśeṣa, false speech entailing pācittiya, and false speech entailing vinaya-avipralāpa.^[129]

27. There are four assemblies: bhikkhus, bhikkhunīs, upāsakas, and upāsikās.

28. There are another four assemblies: kṣatriyas, brahmins, householders, and śramaṇas.

29. There are another four assemblies: the Four Heavenly Kings, the devas of the Thirty-three, Māra, and Brahmā.

30. There are another four groups: those governed by attachment, anger, fear, and delusion.

31. There are another four groups: those not governed by attachment, anger, fear, or delusion.

32. There are four kinds of wise persons who adjudicate matters: one whose bodily conduct does not manifest wrongdoing but whose speech does; one whose speech does not manifest wrongdoing but whose bodily conduct does; one whose bodily conduct and speech both manifest wrongdoing; and one whose bodily conduct and speech do not manifest wrongdoing.

a. How does one’s bodily conduct not manifest wrongdoing while one’s speech does? A person’s bodily conduct may not manifest wrongdoing, yet by speech he gives instructions and causes others to share his view.^[130] This is one whose bodily conduct does not manifest wrongdoing while his speech does.

b. How does one’s speech not manifest wrongdoing while one’s bodily conduct does? A person’s bodily conduct manifests wrongdoing, but by speech he neither gives instructions nor compels others to share his view. This is one whose speech does not manifest wrongdoing while his bodily conduct does.

c. How do neither one’s bodily conduct nor one’s speech manifest wrongdoing? A person’s bodily conduct does not manifest wrongdoing, and by speech he neither gives instructions nor compels others to share his view. This is one whose bodily conduct and speech do not manifest wrongdoing.

d. How do both one’s bodily conduct and speech manifest wrongdoing? A person’s bodily conduct manifests wrongdoing, and by speech he gives instructions and compels others to share his view. This is one whose bodily conduct manifests wrongdoing and whose speech manifests wrongdoing. These are the four kinds of wise persons who adjudicate matters.

33. A bhikkhu possessing four qualities harms himself, commits offenses, is reproached by the wise, and incurs many transgressions. What are the four? He is governed by attachment (partiality), anger (enmity), fear, and delusion (ignorance). A bhikkhu possessing these four qualities harms himself, is reproached by the wise, and incurs many transgressions.

34. A bhikkhu possessing four qualities does not harm himself: (the opposite of the preceding category).

35. There are four qualities that lead to the wrong path: attachment, anger, fear, and delusion.

36. There are four qualities that do not lead to the wrong path: (the opposite of the preceding statement).

37. A person possessing four qualities must not be appointed to distribute gruel. If not yet appointed, he must not be appointed; if already appointed, he must not make the distribution: he is governed by attachment, anger, fear, and delusion.

38. A person possessing four qualities should be appointed to distribute gruel: (the opposite of the preceding statement).

The same applies to distributing light meals, distributing khādanīya food, appointing someone to oversee an assembly, spreading bedding, distributing rains-bathing robes, or distributing robes that have been received.

The same applies when appointing a bhikkhu as a messenger, down to appointing a śrāmaṇera as a messenger.

39. A person possessing four qualities falls into hell as swiftly as an arrow flies (that is, one appoints the stewards mentioned above).^[131]

40. There are four unlawful grounds for obstructing the recitation of the precepts, being objections without a basis: breach of morality, breach of view, breach of deportment, and breach of right livelihood.

41. There are four lawful grounds for obstructing the recitation of the precepts, being objections with a basis: breach of morality, breach of view, breach of deportment, and breach of right livelihood. These are the four lawful grounds for obstructing the recitation of the precepts.

42. There are four kinds of purity: purity of morality, purity of view, purity of deportment, and purity of right livelihood. These are the four kinds of purity.

44. There are four supports: rag-robes, almsfood, lodging beneath a tree, and fermented urine as medicine. These are the four supports.

45. There are four methods of diminishing defilements: with wisdom one may endure; with wisdom one may draw near; with wisdom one may resolve; and with wisdom one may abandon. These are the four methods of diminishing defilements.^[132]

Notes:

^[58] Also called “a single-motion karma procedure.”

^[59] The base edition reads: “not seen” (不見). Other editions read: “not manifested.”

^[60] Three disciplinary measures for restraining a bhikkhu who has violated the Vinaya.

^[61] These correspond, in order, to three of the thirteen impediments that disqualify one from receiving full ordination: having committed a boundary offense, having been a non-Buddhist ascetic within the Dharma, and having lived among the Sangha by stealth.

^[62] That is, seeing the offense or acknowledging the offense.

^[63] Persisting in a pernicious view and refusing to relinquish it. See note 43, Chapter XI (Part IV). See Bhikkhu Pācittiya 68 and 69.

^[64] Abandoned by the Sangha. See also note 2 and note 8 of Chapter IX; and note 13 of Chapter X.

^[65] An interlinear note in the original edition.

^[66] Compare the Pali: one commits an offense in three modes (tīhākārehi āpattiṃ āpajjati): an offense committed by the body, an offense committed by speech, and an offense committed by both body and speech.

^[67] The base edition reads: “characteristic” (相). Other editions read “seen characteristic” (見相), with 見 understood as “manifested.” Pali: ākāra, mode or sign. See note 65 above.

^[68] “Deportment” here corresponds to the Pali ācāra, conduct or behavior. The three forms of improper deportment are, in Pali, three forms of misconduct: bodily misconduct (kāyikena anācārena; according to the Commentary, violating a training rule concerning the body), verbal misconduct, and bodily and verbal misconduct.

^[69] Three forms of wrong livelihood. Compare the Pali: wrong livelihood through the body (kāyikena micchājivena), through speech, and through both body and speech.

^[70] An interlinear note in the Chinese text.

^[71] Compare the Pali: a karma procedure should be carried out against a bhikkhu possessing three factors: indulgence in bodily frivolity (kāyikena davena samannāgatassa hoti; according to the Commentary, such as playing with hooks or gambling), verbal frivolity, and frivolity of both speech and body.

^[72] Violating a rule established by the Buddha because of sensual desire of the body, of speech, or of both body and speech. Compare the Pali: three forms of harmful conduct—harmful conduct through the body (kāyikena upaghātikena; according to the Commentary, failing to train in a bodily training rule established by the Buddha), harmful conduct through speech, and harmful conduct through both body and speech.

^[73] Compare the Pali: there is an offense committed by the Sangha (atthāpatti saṅgho āpajjati) that is not committed by a separate group (gaṇa) or by an individual (puggala). There is an offense committed by a separate group that is not committed by the Sangha or by an individual. There is an offense committed by an individual that is not committed by the Sangha or by a separate group.

^[74] Karma procedure concerning heedlessness (放逸羯磨).

^[75] The Cock Monastery at Pāṭaliputra (波羅梨子城雞園). See Madhyama Āgama 60 (T01n26, p. 802a13): the Cock Monastery at Pāṭaliputra (波羅利子城雞園). Saṃyukta Āgama 24 (T02n99, p. 175b12): the Cock Grove Monastery in the settlement of Pāṭaliputra (巴連弗邑雞林精舍). Pali: Pāṭaliputta, Kukkuṭārāma.

^[76] The Peacock-Crested Brahmin (孔雀冠婆羅門).

^[77] Bengjiami (崩伽彌). Compare Saṃyukta Āgama 30 (T02n99, p. 213a05): Bengjiashe and Bengjiqi Grove (崩伽闍崩伽耆林). Pali (A. i. 136): Paṅkadhā (Burmese edition: Saṅkavā), a town in Kosala.

^[78] Saṃyukta Āgama, cited above: Venerable Kāśyapa (尊者迦葉氏).

^[79] Saṃyukta Āgama, cited above; this venerable one said: “This śramaṇa Gautama praises this precept excessively” 此沙門極讚歎是戒. Pali (cited above): adhisallikhatevāyaṃ samaṇo, “This śramaṇa is exceedingly strict.”

^[80] An annotation in the original Chinese text.

^[81] The higher precepts, that is, the training in higher virtue. Pali: adhisīla.

^[82] The five lower fetters 下五使. The five lower fetters (Pali: pañca orambhgiya saṃyojana), the five fetters that lead to rebirth in the Desire Realm: identity view (sakkāyadiṭṭhi), attachment to rites and observances (sīlabbata-parāmāso), doubt (vichikcchā), sensual desire (kāmachando), and ill will (vyāpādo).

^[83] After dying in the Desire Realm, a noble non-returner is reborn in one of the five levels of the Pure Abodes and attains nirvana there.

^[84] Not reborn in the Desire Realm; a non-returner.

^[85] The original Chinese reads: “does not return here”; this is a fixed expression describing a non-returner who is not reborn in the Desire Realm. In this passage, however, it is the declaration of one who has attained arhatship, so the Chinese text may have been copied incorrectly. The customary expression is “does not undergo any further existence”: after this life, there is no further life.

^[86] Only a bhikkhu who fully practices all three trainings and completely perfects them attains ultimate knowledge and becomes an arhat.

^[87] One who does not fully practice the three trainings can attain, at most, the state of a non-returner and cannot attain the fruit of arhatship.

^[88] A literal translation from the Chinese is: 能薄三結。貪欲瞋恚愚癡. More precisely, it should be understood as follows: the three fetters—identity view, attachment to rites and observances, and doubt—have been completely eradicated, while sensual desire, ill will, and delusion have been attenuated. See Dīrgha Āgama 5 (T1n1, p. 34a27): 三結盡,薄婬怒癡,一來世間而般涅槃. Compare the Pali, MahālisuttaM, D. i. 156: tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosa-mohānaṃ tanuttā sakadāgāmī hoti.

^[89] The three fetters 三結, Pali: tīṇi saṃyojanāni: identity view (sakkāyadiṭṭhi), attachment to rites and observances (sīlabbataparāmāso), and doubt (vichikcchā).

^[90] The original Chinese reads: “seven births among the devas and seven births among human beings” 七生天上七生人中; taken together, this would mean that a stream-enterer undergoes as many as fourteen rebirths. The Chinese translation of this passage is entirely erroneous. A noble stream-enterer is reborn no more than seven times in total, including births among devas and human beings; on the seventh occasion, the stream-enterer attains nirvana, with no eighth rebirth. The scriptures often use the example of “a stream-enterer’s eighth rebirth” (an eighth existence) to indicate something that can never occur. See Dīrgha Āgama 5 (cited above): 斷三結得須陀洹不墮惡道極七往返必得涅槃.

^[91] That is, seclusion from sensual desire and from evil, unwholesome states... These are the factors for attaining the first dhyāna.

^[92] This comprises the five hindrances.

^[93] Factors of awakening: here this refers to the seven factors of awakening, or factors of bodhi (Pali: bojjhaṅga): mindfulness (Pali: sati), investigation of phenomena (dhamma-vicaya), energy (viriya), joy (pīti), tranquility (passaddhi), concentration (samādhi), and equanimity (upekkha).

^[94] The seven factors of awakening: mindfulness, phenomena, energy, repose, concentration, joy, and guarding 念精進猗定喜護. The terminology of the Chinese translation is retained, although it is not accurate. See note 91 above.

^[95] Compare the Pali: there are three persons to whom a bhikkhu must not entrust the Vinaya (na vinayo vasajjitabbo): one who is shameless, foolish, or of impaired status (alajji, bālo, apakatatto).

^[96] See Saṃyukta Āgama 31, sūtra no. 874 (T02n99, p. 220c19).

^[97] This refers to three kinds of foolish persons. See the section “Two Dharmas,” item 14 above.

^[98] This refers to three kinds of wise persons. See the section “Two Dharmas,” item 14 above.

^[99] The person who receives the confession, or the Sangha.

^[100] The Sarvāstivāda Vinaya 49 (T23n1435, p. 356a8) gives three practices: in matters of Vinaya, singing the Dharma as though weeping; in matters of Vinaya, laughing and jesting with the Dharma like a madman; and in matters of Vinaya, waving one’s hands and dancing, behaving like a child.

^[101] Calculated according to each half-month. The corresponding days in the other half-month are the twenty-ninth, tenth, and sixteenth days. Compare the Pali: there are three kinds of uposatha—the fourteenth-day uposatha, the fifteenth-day uposatha, and the uposatha of a reconciled Sangha (an irregular day depending upon the Sangha’s formal act).

^[102] In Pali, the three kinds of uposatha are: the Sangha uposatha (saṅghe uposatho), the group uposatha (gaṇe uposatho), and the individual uposatha (puggale uposatho). This refers to the place where the uposatha is held.

^[103] This refers to the procedure for performing the uposatha.

^[104] This refers to the required quorum for the uposatha.

^[105] That is, the circumstances that led the Buddha to establish a precept. See note 155 below.

^[106] That is, the circumstances that led the Buddha to establish a precept. See the note below.

^[107] Compare the Pali, Vin. v. 92, the six kinds of irreverence (cha agāravā: lack of reverence, synonymous with failure to esteem): lack of reverence for the Buddha, lack of reverence for the Dharma, lack of reverence for the Sangha, lack of reverence for the training rules (precepts), lack of reverence for diligence, and lack of reverence for harmony. Cf. Saṅgītu, D. iii. 243.

^[108] Subjected by the Sangha to a formal act of suspension. See notes 2 and 8 in Chapter IX (Part III), and section 5 of Chapter XI.

^[109] See Part IV, Chapter II, item 27, “turning the bowl upside down.”

^[110] The six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of virtue, recollection of generosity, and recollection of the devas. See Dīrgha Āgama 2 (T01n01, p. 12a14).

^[111] Blade 刀 refers to knives and swords; robe 衣 refers to garments; color 色 refers to colors. The meaning of these terms remains unclear.

^[112] Accomplishment 辦 is ordinarily understood as completing or carrying out a duty that must be performed. Its precise meaning in this category, however, is unclear.

^[113] Such as the appointed day for the uposatha; see note 101 above.

^[114] Such as the procedures for the uposatha; see notes 101, 102, and 103 above.

^[115] See the categories above: relinquishing the precepts with one statement and relinquishing the precepts with two statements.

^[116] See the section “Two Dharmas,” item 127. See Part I, Chapter I, pārājika 1. Vietnamese edition, vol. 1, p. 25.

^[117] An annotation in the original text.

^[118] Sarvāstivāda Vinaya 49 (T23n1435, p. 357b13). See Part IV, Chapter XVI, section III, item 3.

^[119] See Part IV, Chapter I.

^[120] A-ni-lâu-đà 阿尼樓陀. Pali: Aunuddha. See the note below.

^[121] Bà-di 婆夷. Pali, A. ii. 239: Bāhiya, a disciple or co-resident pupil (saddhivihārika) of Anuruddha. The incident occurred while the Buddha was dwelling at Kosambī (Kiều-thưởng-di), in Ghositārāma Monastery. See Part III, Chapter IX, “Kosambī.” Cf. Vin. i, Kosambaka-kkhandhaka.

^[122] See note 11 in the section “Two Dharmas,” item 14.

^[123] See note 12 in the section “Two Dharmas,” item 15.

^[124] Sarvāstivāda Vinaya 49 (T23n1435, p. 356c24): “There are four kinds of people in the world who become frightened when they perceive the commission of an offense.”

^[125] Confession of pācittiya offenses.

^[126] Confession of thullaccaya offenses.

^[127] Confession of saṅghādisesa offenses.

^[128] The Sangha performs a formal act of suspension because the person stubbornly refuses to acknowledge the offense.

^[129] Vinaya a-tỳ-bà-la 毘尼阿毘婆羅. Unclear. According to the context, this refers to false speech belonging to the offense of wrong speech.

^[130] Restraining verbally but not physically when adjudicating a dispute.

^[131] See the section “Two Dharmas.”

^[132] End of fascicle 58.