四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and annotated

46. The Blessed One was staying at Varanasi. At that time, although He knew, He nevertheless asked Venerable Ananda:

“During the famine, when rice was scarce, out of compassion for the bhikkhus I relaxed four rules: keeping food overnight within the boundary, cooking within the boundary, cooking for oneself, and personally receiving food. Do the bhikkhus still continue these practices now?”

Ananda said to the Buddha:

“The bhikkhus still continue them.”

The Buddha said:

“Ananda, they must not eat in this manner. If they do, they shall be dealt with according to the Dharma.”

47. The Buddha told Venerable Ananda:

“When rice was scarce, out of compassion for the bhikkhus I permitted them, early in the morning, to receive light food brought by others, such as walnuts and the like, and food that may be eaten in water. Do they still continue to eat such things?”

Venerable Ananda replied:

“Yes!”

The Buddha said:

“They must not eat them. If they do, they shall be dealt with according to the Dharma.”

48. There are four grounds upon which an act of censure is contrary to the Dharma and the Vinaya, invalid, and improperly performed. What are the four? [1002a1] Baseless accusations of violating the precepts, corrupting right view, violating proper deportment, and violating right livelihood. These are the four grounds.

49. There are four grounds upon which an act of censure is in accordance with the Dharma and the Vinaya, valid, and properly performed (the opposite in meaning to the preceding statement).

50. There are four great thieves.^[133] What are the four?

a. A certain great thief may conceive this thought: ‘If only I could obtain a hundred or a thousand men with whom to plunder that fortified town.’ After some time, that thief obtains a hundred or a thousand men and plunders that fortified town. Likewise, an evil bhikkhu thinks: ‘Where might I obtain a following of a hundred or a thousand people with whom to travel through some fortified town?’ At a later time, he obtains a following of a hundred or a thousand people and travels through that fortified town. This is the first great thief.

b. Furthermore, there is a great thief who does not live the pure life, yet claims to live the pure life. This is the second kind of great thief.

c. Furthermore, there is a great thief who, for the sake of his mouth and belly, though it is untrue and he possesses no such attainment, deliberately speaks falsely before the great assembly, claiming to have attained a superhuman state. This is the third kind of great thief.

d. Furthermore, there is a great thief who uses the Sangha’s flowers, fruits, vegetables, and leaves to sustain himself. This is the fourth great thief.

51. There are four principles for restoring faith:

If a bhikkhu in a fortified town or village engages in many impure practices that are contrary to the Dharma of a śramana, he should be instructed to act in harmony with the laypeople and cause them to regain faith. The other bhikkhus should say to him: “In that fortified town or village, you have engaged in many impure practices that are contrary to the Dharma of a śramana. You should return and guide those laypeople.

If you cannot act in harmony with the laypeople and cause them to regain faith, you may not reside here. If you can act in harmony with and guide the laypeople, you are permitted to reside here. If you cannot act in harmony with the laypeople and cause them to regain faith, the bhikkhus will not perform acts of the Sangha with you, recite the precepts with you, hold the invitation ceremony with you, share the same seat with you, sit out of order with you at either the light meal or the main meal, receive you, join their palms in homage to you, bow to you, or exchange greetings with you.

If you can act in harmony with and guide those laypeople so that they regain faith, the bhikkhus will perform acts of the Sangha with you, and so forth, through bowing and exchanging greetings.” These are the four principles for restoring faith. The same applies if they are laymen or the sons of laymen.

52. There are four ignoble practices: saying that one has seen what one has not seen, saying that one has heard what one has not heard, saying that one has experienced what one has not experienced, and saying that one knows what one does not know.^[134] These are the four ignoble practices.

53. There are four noble practices (the opposite in meaning to the preceding statement).

54. There are four ignoble practices: saying that one has not seen what one has seen, saying that one has not heard what one has heard, saying that one has not experienced what one has experienced, and saying that one does not know what one knows. These are the four ignoble practices.

55. There are four noble practices (the opposite in meaning to the preceding statement).

56. There are four declarations for renouncing the precepts: “I renounce the Buddha, I renounce the Dharma, I renounce the Sangha, and I renounce my preceptor.” These are the four declarations for renouncing the precepts.

Likewise, beginning with “I renounce the Buddha, I renounce the Dharma, and I renounce the Sangha,” further terms are added, down to “I am not a śramana, a son of the Sakyan.”^[135] Each such group comprises four declarations.

57. For four beneficial purposes, the Tathagata, having appeared in the world, established precepts for the bhikkhus: to embrace and sustain the Sangha, and so forth, through ensuring that the true Dharma long endures. Each group comprises four such purposes.^[136]

58. For four beneficial purposes, the Tathagata, having appeared in the world, established the act of censure for the bhikkhus: to embrace and sustain the Sangha, and so forth, through ensuring that the true Dharma long endures. Each group comprises four such purposes.^[137]

The same applies through the seven methods for settling disputes.

V. FIVE PRINCIPLES

At that time, the Blessed One was in the city of Rajagriha and told the bhikkhus:

1. “One who possesses five qualities must not confer the higher ordination upon another:^[138] lacking virtue, lacking concentration, lacking wisdom, lacking liberation, and lacking the knowledge and vision of liberation. One who possesses these five qualities must not confer the higher ordination upon another.

2. Furthermore, one who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

3. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he himself lacks virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation, and is also unable to teach others and cause them to become established in virtue, concentration, and wisdom, through the knowledge and vision of liberation. One who possesses these five qualities must not confer the higher ordination upon another.

4. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

5. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he lacks faith, a sense of shame, a sense of moral dread, is indolent, and is very forgetful. One who possesses these five qualities must not confer the higher ordination upon another.

6. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

7. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he does not understand the training in higher virtue, the training in higher mind, or the training in higher wisdom; he does not understand the formal motion; and he does not understand the act of the Sangha. One who possesses these five qualities must not confer the higher ordination upon another.

8. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

9. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he does not understand the precepts governing proper deportment, does not understand the higher pure conduct,^[139] does not understand the Pratimoksha precepts, does not understand the formal motion, and does not understand the act of the Sangha. One who possesses these five qualities must not confer the higher ordination upon another.

10. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

11. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he does not know what constitutes an offense, does not know how to repent after committing an offense, does not know how to become purified through repentance after committing an offense, does not understand the formal motion, and does not understand the act of the Sangha. One who possesses these five qualities must not confer the higher ordination upon another.

12. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

13. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he does not know what constitutes a disqualifying impediment, does not know what constitutes the absence of a disqualifying impediment, does not understand the formal motion, does not understand the act of the Sangha, and has not completed ten rains-retreats. One who possesses these five qualities must not confer the higher ordination upon another.

14. One who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

15. Furthermore, one who possesses five qualities must not confer the higher ordination upon another: he is unable to teach others the training in higher virtue, the training in higher mind, and the training in higher wisdom; he is unable to serve as an attendant to the sick,^[140] nor can he arrange for another attendant to care for the sick until they recover or die; or he has not completed ten rains-retreats. One who possesses these five qualities must not confer the higher ordination upon another.

16. Furthermore, one who possesses five qualities should confer the higher ordination upon another (the opposite in meaning to the preceding statement).

17. Furthermore, one possessing five qualities may not confer full ordination upon another: he is unable to instruct a disciple in the training in proper deportment, the training in pure conduct, and the training in the Pratimoksha precepts; if a disciple holds wrong views, he is unable to employ skillful means to instruct him to abandon those wrong views and abide in right view; or he has not completed ten years of seniority. One possessing these five qualities may not confer full ordination upon another.

18. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

19. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not know what constitutes an offense, does not know what does not constitute an offense, does not know what is light, does not know what is grave, and has not extensively recited the two divisions of the Vinaya. One possessing these five qualities may not confer full ordination upon another.

20. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

21. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the Pratimoksha precepts, is not learned, is unable to instruct disciples in the Vinaya and Abhidharma, and has not completed ten years of seniority. One possessing these five qualities may not confer full ordination.

22. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

23. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the Pratimoksha precepts; he is unable to instruct disciples in the Vinaya and Abhidharma; and if a disciple holds wrong views, he is unable to instruct him to abandon those wrong views and abide in right view. One possessing these five qualities may not confer full ordination upon another.

24. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

25. Furthermore, one possessing five qualities may not confer full ordination upon another: he is unable to instruct disciples in the Vinaya and Abhidharma; if a disciple holds wrong views, he is unable to instruct him to abandon those wrong views and abide in right view; if a disciple is not at ease in this dwelling place, he is unable to move him to another dwelling place where he may be at ease; and if a disciple gives rise to doubt and remorse, he is unable to elucidate and resolve them in accordance with the Buddha-Dharma. One possessing these five qualities may not confer full ordination upon another.

26. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

27. Furthermore, one possessing five qualities may not confer full ordination upon another: he is unable to instruct disciples in the Vinaya and Abhidharma; if [1003a1] a disciple holds wrong views, he is unable to instruct him to abandon those wrong views and abide in right view; if a disciple is not at ease in this dwelling place, he is unable to move him to another dwelling place where he may be at ease; and he has not completed ten years of seniority. One possessing these five qualities may not confer full ordination upon another.

28. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

29. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not know the Pratimoksha precepts, is also unable to recite the precepts, does not know the uposatha, does not know the formal act for the uposatha, and has not completed ten years of seniority. One possessing these five qualities may not confer full ordination upon another.

30. One possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

31. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not clearly understand offenses, does not clearly understand how to repent of offenses, is not skilled in entering meditative concentration, is not skilled in emerging from meditative concentration, and has not completed ten years of seniority. One possessing these five qualities may not confer full ordination upon another.

32. One possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

33. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not know what constitutes an offense, does not know what does not constitute an offense, does not know what is light, does not know what is grave, and has not completed ten years of seniority. One possessing these five qualities may not confer full ordination upon another.

34. Furthermore, one possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

35. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the Pratimoksha precepts, is not learned, is unable to instruct disciples in further training in the precepts, is unable to tend the sick, is unable to arrange for someone else to tend the sick until they recover or die, and has not extensively recited the two divisions of the Vinaya. One possessing these five qualities may not confer full ordination upon another.

36. One possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

37. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the Pratimoksha precepts, is not learned, is unable to instruct disciples in further training in the precepts, if a disciple holds wrong views he is unable to instruct him to abandon those wrong views and abide in right view, and he is not skilled in reciting the Vinaya. One possessing these five qualities may not confer full ordination upon another.

38. One possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

39. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the Pratimoksha precepts, is not learned, is unable to instruct disciples in further training in the precepts, if a disciple is not at ease in this dwelling place he is unable to move him to another dwelling place where he may be at ease, and he is not firmly established in the Vinaya. One possessing these five qualities may not confer full ordination upon another.

40. One possessing five qualities may confer full ordination upon another: (the opposite in meaning of the preceding passage).

41. Furthermore, one possessing five qualities may not confer full ordination upon another: he does not fully uphold the two hundred and fifty precepts, is not learned, is unable to instruct disciples in further training in the precepts; when a disciple has doubts, he is unable to explain them in accordance with the Buddha-Dharma; and he is unable to adjudicate disputes. One possessing these five qualities may not confer full ordination upon another.

42. One possessing five qualities may confer full ordination upon another: (the opposite of the preceding passage).

The same applies to further training of the mind, further training in wisdom, further training in proper deportment, further training in pure conduct, and further training in the Pratimoksha (each likewise forming a group of five as above).

If a bhikkhu is himself disciplined, fearless, and capable of speaking; if he himself possesses these qualities, he can also instruct disciples. Such a person may confer full ordination upon another, may grant dependence to another, may keep a novice, and may accept an appointment from the Sangha to instruct bhikkhunis; if he has already been appointed, he should instruct them.

43. Five kinds of persons may not receive full ordination: one who declares that he has committed a disqualifying offense, one who has violated a bhikkhuni, one who has received ordination with the mind of a thief, one who has broken with both the Buddhist and non-Buddhist communities, and a pandaka.^[141] A person possessing any of these five conditions may not be given full ordination.

44. Furthermore, five kinds of persons may not be given full ordination: one who has killed his father, one who has killed his mother, one who has killed an arhat, one who has caused a schism in the Sangha, and one who, with malicious intent, has caused the Buddha's body to bleed.^[142] A person possessing any of these five conditions may not be given full ordination.

45. There are five kinds of pandakas: a pandaka from birth, a mutilated pandaka, a testicular pandaka, a transforming pandaka, and a half-month pandaka. These are the five kinds of pandakas.^[143]

46. Five kinds of sick persons may not be given full ordination: one suffering from leprosy, abscesses, white leprosy, wasting disease, or insanity. Persons afflicted with these five kinds of illness may not be given full ordination.

47. Five kinds of persons who are pure and free from impediments should be given full ordination: a man,^[144] one who is not in debt, one who is not a servant, one who has reached twenty years of age, and one whose parents have given permission. These five kinds of persons who are pure and free from impediments should be given full ordination.

48. There are five formulas for granting dependence to another. One may say, “Granted.” Or one may say, “Accepted.” Or one may say, “Very well.” Or one may say, “You should diligently cultivate yourself.” Or one may say, “You must not be heedless.” These are the five formulas for granting dependence.

49. There are five formulas spoken when granting dependence to another. One may say, “Excellent.” Or one may say, “Good.” Or one may say, “Rise.” Or one may say, “Go.” Or one may say, “I grant you dependence.” These are the five formulas spoken when granting dependence.

50. One possessing five qualities may not live without dependence: lacking virtue, lacking meditative concentration, lacking wisdom, lacking knowledge of liberation, and lacking the knowledge and vision of liberation. One possessing these five qualities may not live without dependence.

51. One possessing five qualities may live without dependence: (the opposite of the five preceding statements).

52. Again, there are five qualities with which one should not live without dependence: one is without moral discipline and is also unable to apply oneself diligently to training in moral discipline; one is without concentration, without wisdom, without the wisdom of liberation, and without the knowledge and vision of liberation; moreover, one is unable to apply oneself diligently to cultivating moral discipline, concentration, wisdom, the wisdom of liberation, and the knowledge and vision of liberation. With these five qualities, one should not live without dependence.

53. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

55. Again, there are five qualities with which one may not live without dependence: one does not fully uphold the 250 precepts; one is not learned; one is unable to study the Vinaya and Abhidharma independently; and if evil views arise in one's mind, one is unable to elucidate and resolve them so as to cultivate right views. With these five qualities, one may not live without dependence.

56. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

57. Again, there are five qualities with which one may not live without dependence: one does not fully uphold the 250 precepts; one is not learned; one is unable to study the Vinaya and Abhidharma; and one has not completed five rains. With these five qualities, one may not live without dependence.

58. There are five qualities with which one should live without dependence: (the reverse of the preceding passage).

59. Again, there are five qualities with which one may not live without dependence: one is unable to study the Vinaya and Abhidharma independently; when evil views arise, one is unable to abandon them and abide in right views; if one does not live happily at this dwelling place, one is unable to go elsewhere where one may live happily; and when doubt and remorse arise in one's mind, one is unable to elucidate and resolve them in accordance with the Dharma. With these five qualities, one may not live without dependence.

60. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

61. Again, there are five qualities with which one may not live without dependence: one is unable to apply oneself diligently to training in moral discipline, the higher mind, and higher wisdom; when ill, one is unable to care for oneself and is also unable to arrange for someone else to nurse one; and one has not completed five rains. These are the five qualities with which one may not live without dependence.

62. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

63. Again, there are five qualities with which one may not live without dependence: one does not diligently cultivate the moral discipline of proper deportment; one is unable to increase pure conduct^[145] or increase one's observance of the Pratimoksha precepts; when evil views arise, one is unable to abandon them and abide in right views; and one has not completed five rains. With these five qualities, one may not live without dependence.

64. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

65. Again, there are five qualities with which one may not live without dependence: one does not understand disputes; one does not understand the arising of disputes; one does not understand the cessation of disputes; one does not understand the path leading to the cessation of disputes;^[146] and one has not completed five rains. With these five qualities, one may not live without dependence.

66. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

67. Again, there are five qualities with which one may not live without dependence: one does not know what constitutes an offense; one does not know how to confess and repent; one is not skilled in entering concentration; one is not skilled in emerging from concentration; and one has not [1004a1] completed five rains. With these five qualities, one may not live without dependence.

68. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

69. Again, there are five qualities with which one may not live without dependence: one does not know what constitutes an offense; one does not know what does not constitute an offense; one does not know what is light; one does not know what is grave; and one cannot extensively recite the Vinaya of both divisions. With these five qualities, one may not dwell without dependence.

70. There are five qualities with which one may live without dependence: (the reverse of the preceding passage).

71. Again, there are five conditions through which dependence is lost: one is expelled,^[147] one departs,^[148] one disrobes, one is no longer granted dependence,^[149] or one enters the boundary area. Through these five conditions, dependence is lost.

72. Again, there are five conditions through which dependence is lost: one's teacher dies, departs, disrobes, or ceases to grant dependence; or one has completed five rains or more than five rains. Through these five conditions, dependence is lost.

73. Again, there are five conditions through which dependence is lost: one's teacher dies, departs, disrobes, or ceases to grant dependence; or one encounters one's former preceptor. Through these five conditions, dependence is lost.

74. Again, there are five conditions through which dependence is lost: one's teacher dies, departs, disrobes, or ceases to grant dependence; or one's preceptor or acharya passes away. Through these five conditions, dependence is lost.

75. Again, there are five conditions through which dependence is lost: one's teacher dies, departs, disrobes, or ceases to grant dependence; or one's preceptor or acharya disrobes. Through these five conditions, dependence is lost.

76. Again, there are five conditions through which dependence is lost: one's teacher dies, departs, disrobes, or ceases to grant dependence; or one returns to follow one's former preceptor. Through these five conditions, dependence is lost.

77. There are five ways in which a disciple is to be expelled: the preceptor may say to the disciple, “I now expel you,” “You may not enter my room,” “You may not render service to me,” “Do not come to me,” or “I will not speak with you.” These are the five ways in which a preceptor expels a disciple.

76. An acharya has five ways of expelling a disciple:^[150] “I now expel you,” “You may not enter my room,” “You may not render service to me,” “Do not come to me,” or “I will not speak with you.” These are the five ways in which an acharya expels a disciple.

77. A disciple possessing five qualities is expelled by his preceptor or acharya: he has no sense of shame, has no sense of moral dread, cannot be instructed, lacks proper deportment, and is disrespectful. A disciple possessing these five qualities is expelled by his preceptor or acharya.

78. Again, there are five qualities: having no sense of shame, having no sense of moral dread, being incapable of instruction, associating with evil friends, and frequently visiting the houses of prostitutes.^[151] One possessing these five qualities is expelled by one's preceptor or acharya. (Likewise concerning one who delights in visiting the houses of women,^[152] the houses of unmarried women, the houses of eunuchs, the quarters of bhikshunis, the quarters of shikshamanas, the quarters of shramanerikas, or the places of those who catch turtles and soft-shelled turtles.^[153] In each case, the four qualities listed above together with one of these activities form a group of five qualities.)

79. There are five ways of giving consent: saying, “I entrust my consent to the Venerable”; saying, “Please declare my consent on my behalf”; making a bodily gesture; speaking orally; and both making a bodily gesture and speaking orally. These are the five ways of giving consent.

80. There are five circumstances in which consent is lost: the bhikshu who received the consent dies, disrobes, joins a community of non-Buddhist ascetics, joins another division of the Sangha,^[154] or enters the boundary area after the signs of dawn have appeared.^[155] These are the five circumstances in which given consent is lost.

81. There are five ways of entrusting one's declaration of purity and five ways of entrusting one's invitation at the end of the rains retreat (as above; the circumstances in which they are lost are also as above).

82. When the Tathagata appeared in the world, he saw the difficulties encountered by the bhikshus and therefore prescribed dwellings for five beneficial purposes: to prevent exposure to wind, penetration by rainwater, scorching sunlight, dust and dirt, and defilement by crows and other birds. These are the five.

83. When a preceptor possesses five qualities contrary to the Dharma, the disciple should confess and repent, then depart. He should say to the preceptor: “Whether I act in accordance with the Dharma, the preceptor does not know. When I do not act in accordance with the Dharma, the preceptor also does not know. When I violate a precept, the preceptor neglects me, neither instructing nor admonishing me. He does not know when I have committed an offense. Nor does he know when, having committed an offense, I have confessed and repented.” When a preceptor possesses these five qualities, the disciple should confess and repent, then request permission to depart.

83. The Vinaya has five grounds^[156] for answering questions: the introductory narrative, the original prescription, subsequent prescriptions, the sutras, and conformity with the sutras.^[157] These are the five.

84. Again, there are five qualities by which one is called a holder of the Vinaya: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is grave, and being able to recite extensively the precepts of both divisions. These are the five.

85. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is grave, and being able to recite the Vinaya extensively. These are the five.

86. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is grave, and abiding firmly in the Vinaya without wavering. These are the five.

87. Again, there are five qualities: knowing what constitutes an offense, knowing what does not constitute an offense, knowing what is light, knowing what is grave, and being skilled in settling disputes when they arise. These are the five.

88. There are five classes of Vinaya holders: one who has memorized the introduction to the precepts, the four rules, the thirteen rules, the two indeterminate rules, and has recited in full the thirty rules. This is the first class of Vinaya holder.

One who has memorized the introduction to the precepts, the four rules, the thirteen rules, the two indeterminate rules, has recited in full the thirty rules, and has recited in full the ninety rules is the second class of Vinaya holder. One who recites in full the precepts and Vinaya is the third class of Vinaya holder. One who recites in full the precepts and Vinaya of both divisions is the fourth class of Vinaya holder.

One who recites the entire Vinaya is the fifth class of Vinaya holder. During spring, autumn, and winter, one should live in dependence upon one of the first four classes of Vinaya holders; if one does not live in dependence upon one of them, one commits a duṣkṛta. During the rains retreat, one should live in dependence upon a Vinaya holder of the fifth class.

If one does not live in dependence upon such a person, one commits a pācittiya.

89. A Vinaya holder has five merits: the body of precepts is firmly established; one skillfully overcomes adversaries; one makes decisions fearlessly amid the great assembly; one can resolve doubts and regrets; and one skillfully preserves the Vinaya, causing the True Dharma to abide for a long time. These are the five.

90. There are five kinds of thievish mind: a darkened mind, a deviant mind, a crooked mind, an unwholesome mind, and a mind that constantly desires to steal the possessions of others. These are the five.

91. There are also five classes of thieves: those who take by force, those who take through intimidation, those who take entrusted property, those who take upon seeing something, and those who take by exploiting another's trust.^[158] These are the five.

92. There are also five classes: one who acts in concert with criminals, one who directs others to commit robbery, one who scouts where valuables are kept for robbers, one who safeguards goods for robbers, and one who keeps watch for robbers. These are the five.

93. There are also five classes of offenses:^[159] pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, and duṣkṛta. These are the five. They are also called the five classes of prescribed precepts and the five groups of offenses.^[160]

94. If one does not know and does not discern these five classes of offenses, I say that person is foolish: pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, and duṣkṛta. These are the five classes of offenses.

The same applies to the five classes of prescribed precepts. The same applies to the five groups of offenses.

95. If one does not know and does not discern the five offenses—pārājika, saṅghāvaśeṣa, pācittiya, pratideśanīya, and duṣkṛta—the Sangha should impose upon that person an act of rebuke.

The same applies to the five classes of prescribed precepts. The same applies to the five groups of offenses.

96. There are also five classes of offenses: an offense that may be confessed by mental acknowledgment to oneself,^[161] a minor offense that may be confessed before another person,^[162] an intermediate offense that may be confessed before another person,^[163] or an offense that cannot be confessed.^[164]

97. For five things, the Sangha should impose an act of rebuke: breaking the precepts, holding corrupted views, violating proper deportment, or slandering the Buddha and the Dharma. These are the five.

98. There are also five things: breaking the precepts, holding corrupted views, violating proper deportment, and slandering the Buddha and the Sangha. These are the five.

99. There are also five: breaking the precepts, holding corrupted views, violating proper deportment, and slandering the Dharma and the Sangha. These are the five things for which an act of rebuke should be imposed. The same applies to an act of banishment, an act prohibiting one from visiting lay households, and an act of suspension.

100. There are five things that render an act of rebuke contrary to the Dharma and the Vinaya, invalid, and improperly performed. The five are: no formal accusation was made, no act of calling to recollection was performed, no admission was made by the person himself, the act was contrary to the Dharma, and the Sangha was divided. These are the five.

101. There are also five things: no offense was committed, the offense could not be confessed, the offense had already been confessed, the act was contrary to the Dharma, and the Sangha was divided. These are the five things that render a formal act invalid and improperly performed.

102. There are also [1005a1] five things through which a formal act is accomplished in accordance with the Dharma and properly performed: (the reverse of the preceding passage).

103. A person upon whom an act of rebuke has been imposed may not do five things (as explained in the Chapter on Rebuke^[165]).

104. A suspended person who possesses five qualities should not have the formal act rescinded: he reviles bhikṣus; he uses expedient means to cause other bhikṣus loss and deprivation of benefit; he causes other bhikṣus to lose their dwelling place; either within or outside the boundary, he accepts homage and offerings from virtuous bhikṣus; and he dwells where there are no bhikṣus. A bhikṣu who possesses these five qualities should not have the act of suspension rescinded.

105. There are also five qualities for which the act of suspension should be rescinded. (The reverse of the preceding passage.)

106. If a bhikṣu has been suspended by a formal act for refusing to acknowledge an offense, he should contemplate himself by means of five matters: “If I do not acknowledge the offense, the bhikṣus will not perform formal acts, recite the precepts, conduct the invitation ceremony, or share a sleeping room with me; they will not sit together with me in the same place; at minor and major meals, I will not be admitted according to the order of seniority; and they will not join their palms, pay homage, show respect, or exchange greetings with me.” A person suspended by a formal act for refusing to acknowledge an offense should contemplate by means of these five matters.

The same applies to a formal act for refusing to confess and to an act of suspension for refusing to relinquish evil views. When imposing upon another person an act of suspension for refusing to acknowledge an offense, one must likewise contemplate by means of these five matters.

The same applies to an act for refusing to confess and an act of suspension for refusing to relinquish evil views.

107. If a bhikṣu possesses five qualities, the Sangha should not impose upon him an act prohibiting him from visiting lay households: he is not filial toward his father or mother; he does not respect śramaṇas or brāhmaṇas; and he does not properly accept admonition.^[166] One who possesses these five qualities should not be subjected to an act prohibiting him from visiting lay households.

107. If one possesses five qualities, an act prohibiting one from visiting lay households should be imposed: (the reverse of the preceding passage).

108. There are also five qualities for which an act prohibiting one from visiting lay households should be imposed: delighting in reviling laypeople; using expedient means to cause laypeople loss and deprivation of benefit; causing laypeople to have no dwelling place; and creating discord among laypeople.^[167] These are the five qualities.

108. There are also five qualities: in the presence of laypeople, one slanders the Buddha, Dharma, and Sangha, reviles laypeople, engages in base occupations, or deceives laypeople. These are the five qualities.

109. A bhikṣu possesses five qualities that cause laypeople to lose faith: (as in the case of “creating discord among laypeople” above).

120. A bhikṣu also possesses five qualities that cause laypeople to lose faith: (as in the case of “deceiving laypeople” above).

121. If a layperson possesses five qualities, the Sangha should not perform the act of overturning the bowl toward that person: the person is not filial toward father or mother, does not respect śramaṇas or brāhmaṇas, and does not honor bhikṣus. These are the five.

122. If a layperson possesses five qualities, the Sangha should perform the act of overturning the bowl toward that person: (the reverse of the preceding passage).

123. There are five qualities for which the Sangha should perform the act of overturning the bowl: reviling bhikṣus, causing bhikṣus loss, depriving them of benefit, causing them to have no dwelling place, and creating discord among bhikṣus. These are the five.

124. There are also five qualities: in the presence of bhikṣus, one slanders the Buddha, Dharma, and Sangha; falsely accuses a bhikṣu, without grounds, of impure conduct; or violates a bhikṣuṇī. These are the five.

125. There are five circumstances in which disparagement constitutes a pācittiya: it is not for the sake of meaning, not for the sake of the Dharma, not for the sake of the Vinaya, not for the sake of instruction, and not out of affection. Disparagement under these five circumstances constitutes a pācittiya.

126. There are also five circumstances in which disparagement does not constitute a pācittiya. (The reverse of the preceding passage.)

127. If a bhikṣu, without being authorized or appointed by the Sangha, recounts the offense of another bhikṣu to one who has not received full ordination by means of five particulars,^[168] he commits a pācittiya. The five particulars are: stating his name, clan, physical appearance, robes, or dwelling. These are the five particulars.

128. Sexual intercourse with any of five kinds of persons constitutes a pārājika: a woman, a female child, a hermaphrodite, a paṇḍaka, or a male. These are the five.

129. There are five factors under which stealing constitutes a pārājika: taking it oneself, directing another to take it, sending another to take it, the object being of requisite value, and moving it from its place. These are the five.

130. There are also five factors: one perceives the object as not belonging to oneself, does not take it merely temporarily, does not take it on account of familiarity, the object is of requisite value, and one moves it from its original place. These are the five.

131. There are also five: the property belongs to another, one perceives it as belonging to another, it is of requisite value, one has the intention to steal, and one moves it from its original place. These are the five.

132. A dead person has five undesirable qualities: 1. impurity, 2. foul odor, 3. repulsiveness, 4. causing people to feel repulsed, thereby giving evil spirits an opportunity, 5. serving as a dwelling place for vicious beasts and non-human beings. These are the five.

A person who violates the precepts suffers five losses: His bodily, verbal, and mental karma is impure. Just as that corpse is impure, I say that this person is likewise. His bodily, verbal, and mental karma is impure, and his ill repute spreads everywhere.

Just as that corpse gives off a foul odor, I say that this person is likewise. His bodily, verbal, and mental karma is impure, and virtuous bhikshus fear and avoid him. Just as that corpse causes people to feel repulsed, I say that this person is likewise.

His bodily, verbal, and mental karma is impure, causing virtuous bhikshus, upon seeing him, to give rise to an unwholesome thought and say: “Why must I see such an evil person?” Just as one who sees a corpse becomes repulsed, thereby giving evil spirits an opportunity, I regard this person as likewise. His bodily, verbal, and mental karma is impure, and he dwells together with impure people. Just as vicious beasts and non-human beings dwell where that corpse lies, I regard that person as likewise.

These are the five losses suffered by a person who violates the precepts, like those associated with that corpse.

133. A person without patience suffers five losses: 1. He is cruel and intolerant, 2. afterward he gives rise to remorse, 3. many people dislike him, 4. his ill repute spreads everywhere, 5. after death he falls into an evil realm. These are the five.

134. A person who practices patience has five merits: (the opposite of the preceding statement).

135. Warming oneself by a fire has five disadvantages: 1. it causes a person to lose his good complexion, 2. he lacks strength, 3. it dims the eyes, 4. it causes many people to gather and make noise, 5. they speak much about worldly affairs. These are the five.

136. A bhikshu who frequently goes back and forth to the homes of laypeople suffers five losses: 1. He enters a village without informing another bhikshu, 2. he sits among men and women with lustful intent, 3. he sits alone with a woman, 4. he sits in a concealed or secluded place with a woman, 5. without an intelligent man present, he teaches the Dharma to a woman in more than five or six sentences.^[169] These are the five.

137. There are another five: 1. He frequently encounters women, 2. after meeting, they become close, 3. this develops into intimacy, 4. after they have become intimate, lustful intent arises, 5. once lustful intent has arisen, he may commit an offense entailing expulsion or one close to an offense entailing expulsion. These are the five.

138. Sleeping with a distracted mind has five disadvantages: one sees bad dreams, devas do not protect one, the mind does not recollect the Dharma, one does not fix one’s attention upon light, and one emits impurity. These are the five.

139. Sleeping with an undistracted mind has five merits: (the opposite of the preceding statement).

140. Drinking alcohol has five disadvantages: loss of good complexion, bodily weakness, dimmed eyesight, a tendency to display anger, and loss of wealth. These are the five.

141. There are another five matters: bodily illness arises, one delights in quarrels, one’s ill repute spreads everywhere, one’s wisdom gradually diminishes, and after death one falls into an evil realm. These are the five.

142. Breaking the precepts has five disadvantages: one harms oneself, is reproached by the wise, acquires an ill repute that spreads everywhere, feels remorse when approaching death, and after death falls into an evil realm. These are the five.

143. Observing the precepts has five merits: (the opposite of the preceding statement).

144. There are another five matters: what one has not previously acquired, one does not acquire; what one has acquired, one cannot retain; whenever one is among any assembly—whether an assembly of kshatriyas, brahmins, householders, or bhikshus—one feels ashamed; throughout a range of countless yojanas, shramanas and brahmins speak of that evil; and an evil person who breaks the precepts falls into an evil destination after death. These are the five.

145. Observing the precepts has five merits: (the opposite of the preceding statement).

146. Not cleaning one’s teeth has five disadvantages: foul breath, inability to distinguish flavors properly, internal heat and warmth are not dispelled, food is not digested, and the eyes are not bright. These are the five.

147. Cleaning one’s teeth has five benefits: (the opposite of the preceding statement).

148. Eating gruel has five benefits: it relieves hunger, quenches thirst, digests food remaining from overnight, facilitates urination and defecation, and dispels wind. These are the five.

149. Walking meditation has five benefits: one can travel far, can contemplate, has few illnesses, digests food, and attains concentration and abides in it for a long time.

150. There are five kinds of food: cooked rice, dried provisions, parched-grain flour, [1006a1] meat, and fish.^[170]

151. There are five kinds of salt: blue salt, black salt, pi-cha salt, lamba salt, and chi-tu-pi salt.^[171] These are the five.

152. There are another five kinds of salt: earth salt, ash salt, red salt, rock salt, and sea salt. These are the five.

153. There are five circumstances in which khadaniya food may not be eaten: at an improper time, when it is impure, when it has not been given, when it has not been received, and when the formal procedure for leftover food has not been performed. These are the five.

There are five circumstances in which it may be eaten: (the opposite of the preceding statement).

154. There are five ways of receiving food: body gives and body receives; robe gives and robe receives; elbow gives and elbow receives; utensil gives and utensil receives; and, when circumstances require it, it is placed on the ground and received. These are the five.

155. There are another five: body gives and body receives; body gives and an object receives; an object gives and body receives; an object gives and an object receives; or it is tossed from afar and falls into the hand. These are the five.

156. There are five ways in which fruit may be made allowable:^[172] made allowable by fire XE “Made allowable by fire”, made allowable by a knife XE “made allowable by a knife”, made allowable by a sore XE “made allowable by a sore”, made allowable by a bird’s peck XE “made allowable by a bird’s peck”, and made allowable by being a kind of seed that will not sprout when planted XE “made allowable by being a kind of seed that will not sprout when planted”. These are the five.

157. There are another five: a little of the peel has been removed, all of the peel has been removed, it is ulcerated and rotten, it has been crushed or broken, or it has a growth. These are the five.

158. There are five kinds of fat: bear fat, fish fat, donkey fat, dog fat, and crocodile fat.^[173] These are the five.

159. There are five kinds of hide that may not be used: lion hide, tiger hide, leopard hide, female otter hide, and civet hide. These are the five.

160. There are another five kinds of hide: human skin, the hide of a venomous creature, dog hide, the hide of a variegated creature, and jackal hide. These are the five.

161. There are five kinds of hide that may not be kept: elephant hide, horse hide, camel hide, cowhide, and donkey hide. These are the five.

162. There are another five: antelope hide, white goat hide, deer hide, leopard hide, and yi-shi hide. These are the five.

163. There are five kinds of meat that may not be eaten: elephant meat, horse meat, human flesh, leopard meat, and the meat of venomous creatures. These are the five.

164. There are another five: lion meat, tiger meat, leopard meat, bear meat, and beef. These are the five.

165. There are five ways of reciting the precepts: After reciting the introduction, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Or, after reciting the introduction and the four parajikas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Or, after reciting the introduction, the four parajikas, and the thirteen sanghadisesas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Or, after reciting the introduction, the four parajikas, the sanghadisesas, and the two aniyatas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Or one may recite it in full. These are the five.

166. There are another five: After reciting the introduction and the four parajikas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” After reciting the introduction, the four parajikas, and the sanghadisesas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” After reciting the introduction, the four parajikas, the sanghadisesas, and the two aniyatas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” After reciting the introduction, the four parajikas, the sanghadisesas, the two aniyatas, and the thirty nissaggiya pacittiyas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Or one may recite it in full.

These are the five.

167. There are another five: After reciting the introduction, the four parajikas, and the sanghadisesas, one should announce to the Sangha: “As for the remainder, the Sangha has heard it as usual.” Likewise, after each successive section, one should make the announcement to the Sangha, continuing through the pacittiyas. Or one may recite it in full. These are the five.

168. A person possessing any of five qualities may not be appointed to distribute gruel; if already appointed, he may not distribute it. (As stated in the Lodgings Khandhaka^[174]).

168. The robe of merit is received for five reasons: one may keep an extra robe, sleep apart from one’s robes, eat in a separate group, accept successive meal invitations, and enter a village without informing another bhikshu. For these five reasons, the robe of merit is received.

169. After accepting the robe of merit, one obtains five benefits (the opposite of the preceding statement).^[175]

170. There are five reasons for leaving one’s sanghati in safekeeping: a lack of security, the risk of a lack of security, rain, the suspicion that it will rain, or undertaking to sew the sanghati, wash and dye it, or store it securely. These are the five reasons for leaving one’s sanghati in safekeeping.

171. There are five reasons for leaving one’s rain-bathing robe in safekeeping: accepting a meal outside the boundary, wading through water, illness, having eaten one’s fill, or undertaking to sew the rain-bathing robe, wash and dye it, or store it securely. For these five reasons, one may leave one’s rain-bathing robe in safekeeping.

172. After the rains retreat, five things should be done: holding the invitation ceremony, dissolving the boundary, establishing the boundary anew, accepting the robe of merit, and distributing lodging requisites. These are the five.

173. A bhikkhu possessing five qualities should not be regarded as an intimate companion: he delights in contention; engages in many activities; disputes in the midst of the assembly with bhikkhus senior to himself; delights in wandering without cease; and does not teach the Dharma to others, showing them what is wholesome and what is unwholesome. These are the five.

174. There are five qualities by which one should be regarded with affection (the opposite of the preceding statement).

175. One possessing five qualities should be appointed to instruct the bhikkhunis: he fully observes the Pratimoksha precepts; is learned; is skilled in the use of language; expounds clearly so that his listeners can understand; has not gone forth under the Buddha and then committed a grave offense; and is twenty years senior or more. These are the five.

176. There are five qualities that cause the true Dharma to perish quickly:

a. A bhikkhu does not listen attentively, receive, and recite the teachings; he is prone to forgetfulness and error; and although the text he has learned is incomplete, he teaches it to others. Since the text is incomplete, its meaning is also deficient. This is the first thing that causes the true Dharma to perish quickly.

b. Furthermore, there may be a distinguished bhikkhu who is a senior in the Sangha and is revered throughout the country, yet for the most part does not observe the precepts, cultivates only unwholesome qualities, abandons the practice of the precepts, and does not diligently strive to attain what has not yet been attained, enter what has not yet been entered, or realize what has not yet been realized. Young bhikkhus of later generations imitate and adopt his conduct: they frequently break the precepts, cultivate unwholesome qualities, abandon the practice of the precepts, and do not diligently strive to attain what has not yet been attained, enter what has not yet been entered, or realize what has not yet been realized.

This is the second thing that causes the true Dharma to perish quickly.

c. Furthermore, there may be a learned bhikkhu who preserves the Dharma, preserves the Vinaya, and preserves the Matrka, but does not impart his knowledge to bhikkhus, bhikkhunis, upasakas, and upasikas, and then passes away. When he has passed away, the true Dharma is severed and extinguished. This is the third thing that causes the true Dharma to perish quickly.

d. Furthermore, there may be a bhikkhu who is difficult to instruct, does not accept good counsel, and cannot exercise patience; the virtuous bhikkhus then relinquish their efforts. This is the fourth thing that causes the true Dharma to perish quickly.

e. Furthermore, there may be bhikkhus who delight in contention, revile one another, vie for superiority over one another, utter words like swords and blades, and expose one another’s virtues and faults. This is the fifth thing that causes the true Dharma to perish quickly.

177. There are also five qualities that cause the true Dharma to endure for a long time (the opposite of the preceding statement).

178. A bhikkhu possessing five qualities should not be taken as a traveling companion: he delights in walking too far ahead; delights in walking far behind; delights in mimicking the speech of foolish people; does not distinguish wholesome speech from unwholesome speech; does not praise wholesome speech but praises unwholesome speech; and, upon obtaining lawful gains, does not accept them at the proper time for the sake of his companion. One possessing these five qualities should not be taken as a traveling companion.

179. There are five qualities by which one may be taken as a traveling companion (the opposite of the preceding statement).

180. A bhikkhu possessing five qualities brings harm upon himself: when he commits an offense and is reproved by the wise, he incurs immeasurable guilt; when another is defiled, he does not cause him to become purified; he treats what the other has committed as not committed and what the other has not committed as committed; after accepting the other’s own declaration, he does not understand it in accordance with the rule concerning one’s own declaration; and he does not understand whether words spoken from near or far are harmful. These are the five.

181. There are also five qualities by which one does not bring harm upon oneself (the opposite of the preceding statement).

182. There are also five qualities by which one brings harm upon oneself: one does not understand what has been said; one is also unable to retain and comprehend it properly; when the other’s statement should be questioned, one does not question it; when questioned by the other, one is unable to understand; and one does not fully observe the Pratimoksha precepts. These are the five.

183. There are also five qualities by which one does not bring harm upon oneself (the opposite of the preceding statement).

184. There are also five qualities by which one does not bring harm upon oneself: delighting in anger; not relinquishing it; adding to another’s words; accepting unwholesome speech; and abandoning wholesome speech. These are the five.

185. There are also five qualities by which one does not bring harm upon oneself (the opposite of the preceding statement).

186. A sick person possessing five qualities is difficult to nurse; one possessing five qualities is easy to nurse; and there are five qualities by which one should accept the robe of a sick person (as explained in [1007a1] the “Robe Khandhaka”^[177]).

187. A bhikkhu possessing five qualities arouses suspicion among worldly people, even if he is an arhat: a bhikkhu regularly visits the house of a courtesan, the house of a woman, the house of an unmarried woman, the house of a pandaka, or the dwelling of bhikkhunis. These are the five.

188. A bhikkhu possessing five qualities causes laypeople to dislike seeing him: he delights in associating closely with laypeople; delights in becoming angry with laypeople; forces his way into the homes of laypeople; delights in speaking secretly with laypeople; and delights in begging. These are the five things that cause laypeople to dislike seeing him.

189. There are five qualities that cause laypeople to delight in seeing him (the opposite of the preceding statement).

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

“How many procedures should a junior bhikkhu observe when confessing an offense before a senior bhikkhu?”^[178]

The Buddha told Upali:

There are five procedures: baring the right shoulder, removing one’s footwear, reverently bowing at his feet, placing the right knee on the ground, and joining one’s palms while stating one’s name and the category of the offense as follows: “I, the bhikkhu named ..., have committed such-and-such an offense and come before the Elder to confess it.” The senior should reply: “Reproach yourself in your heart and arouse dispassion.” The junior replies: “Yes, Venerable Sir.” When a junior bhikkhu confesses before a senior, he should observe these five procedures.

191. Upali further asked:

“How many procedures should a visiting junior bhikkhu observe when paying homage to a resident senior bhikkhu?”

The Buddha said:

A visiting junior bhikkhu should observe five procedures when paying homage to a resident senior bhikkhu: baring the right shoulder, removing his footwear, placing his right knee on the ground, taking hold of the senior’s feet, and saying, “Venerable Sir, I pay homage.” These are the five procedures. A resident junior bhikkhu should likewise pay homage to a visiting senior bhikkhu.

192. There are five kinds of persons to whom one should not pay homage: one who declares himself to have committed a parajika offense, one who has violated a bhikkhuni, one who received ordination with the intent of a thief, one who has severed both sexual faculties, and a pandaka. These are the five.

195. There are also five: killing one’s father, killing one’s mother, killing an arhat, causing a schism in the Sangha, and maliciously causing the Buddha’s body to bleed.^[179] These are the five.

196. There are also five postures or circumstances in which one should not pay homage: while defecating, while urinating, while naked, while having one’s head shaved, or while teaching the Dharma. These are the five.

197. There are also five: cleaning one’s teeth, rinsing one’s mouth, eating, drinking, and eating fruit. These are the five.

198. A senior or one next in seniority possessing five qualities is of no benefit to bhikkhus engaged in contention: he does not fully observe the two hundred and fifty precepts; is not learned; has not extensively recited the two collections of precepts; is unable to ask and answer questions; is unable to reprove in accordance with the Dharma or carry out an act of expulsion that brings satisfaction; and is not skilled in settling disputes. These are the five.

199. There are also five qualities by which a senior or one next in seniority is of benefit to bhikkhus engaged in contention (the opposite of the preceding statement).

200. There are five conditions by which one is called a great robber, committing grave offenses throughout his life yet not being bound or restrained. The five conditions are: He stays in no fixed place and has good companions.

Or he possesses many swords and clubs. Or he is exceedingly wealthy and has much property and money; he thinks: “If they arrest me, I shall give them abundant wealth.” Or he has an intimate relationship with a great person, relying upon the power of the king or a great minister; he thinks: “If they arrest me, the king and the great minister will help me.” Or he goes to a distant region to commit robbery and then returns.

These are the five. Likewise, a bhikkhu who breaks the precepts may have five conditions whereby he commits many offenses throughout his life yet is not quickly accused by others: He stays in no fixed place and has dissolute companions. Or he is learned.

Or, upon hearing something, he can remember and retain it; being thus learned, his words are good in the beginning, good in the middle, and good in the end, possessing both letter and meaning and fully expounding the pure life; within such Dharma he can remember and retain it, and with a wholesome mind he can contemplate it, penetrate it, and attain right view. Or he can obtain robes, food and drink, bedding, and medicines; that bhikkhu thinks: “If anyone accuses me, I shall give him requisites.” Or he has an intimate relationship with a great person, whether a senior elder or a junior elder; that bhikkhu thinks: “If anyone accuses me, the senior and junior elders will help me.” Or he dwells in a wilderness but goes to great households to seek offerings.

These are the five conditions whereby a bhikkhu who breaks the precepts commits many offenses throughout his life yet is not quickly accused by others.

201. There are five unlawful ways of obstructing the recitation of the precepts: obstructing it with an unfounded accusation of pārājika, an unfounded accusation of saṅghāvaśeṣa, an unfounded accusation of pāyattika, an unfounded accusation of pratideśanīya, or an unfounded accusation of duṣkṛta. These are the five.

202. There are five lawful ways of obstructing the recitation of the precepts (the reverse of the preceding statement).

203. There are five unlawful ways of drawing ballots: accepting a ballot without clearly discerning the matter, accepting a ballot without consent, accepting a ballot when no virtuous bhikkhu is present, and accepting a ballot unlawfully in a separate group. These are the five.

204. There are five lawful ways of drawing ballots (the reverse of the preceding statement).

205. There are five unlawful kinds of silence, five lawful kinds of silence, and five lawful kinds of harmony (as stated in the “Miscellaneous Khandhaka”).^[180]

There are five principles for relinquishing hostility (as stated in the “Kauśāmbī Khandhaka”).^[181]

206. At that time, the Buddha told Upāli:

“You should not constantly accuse other bhikkhus of offenses. Why is that? If one whose bodily conduct is impure accuses another bhikkhu of an offense, he causes that person to say: ‘Venerable sir, you should first purify yourself.’ Upāli, if one whose bodily conduct is pure accuses another of an offense, he will not cause that person to speak thus.”

The same applies to impure speech and an impure livelihood.

“Furthermore, Upāli, if one who has heard little and does not know the sūtras accuses another of an offense, he causes that person to say: ‘Venerable sir, what is this matter? What does it mean?’ If the accuser cannot distinguish and explain it in reply, the other will then say: ‘Venerable sir, you should first recite the sūtras; afterward you will understand.’ Upāli, if a learned bhikkhu who recites the sūtras accuses another of an offense, he will not cause that person to speak thus.”

“Furthermore, Upāli, if a bhikkhu who has heard little and does not recite the Vinaya accuses another of an offense, he causes that person to say: ‘Venerable sir, what does this refer to? From what occasion did it originate?’ If he cannot explain the occasion on which it originated, the other will then say: ‘Venerable sir, you should first study and recite the Vinaya.’ Upāli, if a learned bhikkhu who studies and recites the Vinaya accuses another of an offense, he will not cause that person to speak thus.”

“Upāli, a bhikkhu possessing these five qualities should, at the proper time and in accordance with the Dharma, accuse the other of his offense.”

Upāli then received and upheld this teaching with faith, delight, and joy.

207. The Blessed One was dwelling in the Nuy-la Grove in the land of Kaliṅga. At that time, the Venerable Pāmana approached the Blessed One, bowed with his head at the Blessed One’s feet, sat to one side, and addressed the Blessed One:

“Venerable sir, for what reasons, after the Tathagata’s nirvana, does the true Dharma swiftly perish and not endure for long? And for what reasons does the true Dharma not perish but endure for a long time?”

The Buddha told Pāmana:

“After the Tathagata’s nirvana, bhikkhus do not honor and revere the Buddha, the Dharma, the Sangha, the precepts, and concentration. For these reasons, the true Dharma swiftly perishes and does not endure for long. Pāmana, after the Tathagata’s nirvana, if bhikkhus honor and revere the Buddha, the Dharma, the Sangha, the precepts, and concentration, then for these reasons the true Dharma will not perish but will endure for a long time.”

The Blessed One was dwelling in the King’s Park in the land of Kimbila. At that time, the Venerable Kimbila approached the Blessed One, bowed with his head at the Blessed One’s feet, sat to one side, and addressed the Blessed One:

“For what reasons, after the Tathagata’s nirvana, does the true Dharma swiftly perish and not endure for long?” (The question and answer were exactly as above.)

208. At that time, a certain bhikkhu approached the Buddha, bowed with his head in reverence at the Buddha’s feet, sat to one side, and addressed the Buddha:

“Venerable sir, for what reasons does the true Dharma swiftly perish and not endure for long?”

The Buddha told the bhikkhu:

“If bhikkhus who have gone forth in this Dharma and Vinaya do not wholeheartedly teach the Dharma to others; if they also do not wholeheartedly listen to, remember, and retain the Dharma; if, even though they steadfastly retain it, they cannot contemplate its meaning and import; if they do not understand its meaning and cannot practice in accordance with the Dharma; then they can benefit neither themselves nor others.”

[1008a1] The Buddha told the bhikkhu:

“For reasons such as these, the true Dharma swiftly perishes and does not endure for long.”

“Venerable sir, furthermore, for what reasons does the true Dharma endure for a long time and not swiftly perish?” (The reverse of the preceding statement.)

209. At that time, another bhikkhu approached the Blessed One, bowed with his head in reverence at the Blessed One’s feet, withdrew to sit to one side, and said:

“Excellent, Venerable sir! Please teach me the Dharma in brief. I shall dwell alone in a secluded place, diligently and energetically practicing without heedlessness.”

The Buddha told the bhikkhu:

“If you know that a worldly teaching cannot lead to escape, or know that craving is present and cannot be transcended, or know that sensual desire is present and dispassion cannot be attained, or know that fetters are present and freedom from fetters cannot be attained, or know that one draws near to birth and death and cannot cease drawing near to them—you, bhikkhu, should know with certainty that this is not the Dharma, not the Vinaya, and not the Buddha’s teaching.

“Bhikkhu, if you know that this teaching leads to escape and is not a worldly teaching, that it is transcendence and not a teaching of craving, that it is dispassion and not sensual desire, that it is freedom from fetters and not bondage by fetters, and that it is not drawing near to birth and death rather than drawing near to them—

“Bhikkhu, you should know with certainty that this teaching is the Dharma, is the Vinaya, and is the Buddha’s teaching.”

Having heard the Blessed One’s brief instruction, that bhikkhu went alone to a secluded place, practiced diligently and energetically, and remained heedful. During the first and last watches of the night, he maintained clear awareness, contemplated, and single-mindedly cultivated the factors of the path. Having, through faith and delight, gone forth to practice the path, before long he personally realized arhatship in this very life: “Birth is ended, the pure life has been established, what had to be done has been accomplished, and there will be no further rebirth.” That bhikkhu knew for himself that he had attained arhatship.

Thus did the Buddha teach the Dharma. Having heard it, the bhikkhus received and upheld it with faith, delight, and joy.

210. At that time, a certain bhikkhu approached the Blessed One, bowed with his head in reverence at the Blessed One’s feet, withdrew to sit to one side, and addressed the Buddha:

“Excellent, Venerable sir! Please teach me the Dharma in brief. I shall dwell alone in a secluded place, diligently and energetically cultivating it without heedlessness.”

The Buddha told the bhikkhu:

“If you know of a teaching that leads to many desires rather than few desires; to dissatisfaction and lack of contentment rather than contentment; to being difficult to protect rather than easy to protect; to being difficult to support rather than easy to support; and to foolishness rather than wisdom—bhikkhu, you should know that such a teaching is not Dharma, not Vinaya, and not the teaching of the Buddha.

“If a bhikkhu knows of a teaching that leads to few desires rather than many desires; to contentment rather than dissatisfaction; to being easy to protect rather than difficult to protect; to being easy to support rather than difficult to support; and to wisdom rather than foolishness—bhikkhu, you should decisively know that this teaching is the Vinaya and the teaching of the Buddha.”

After that bhikkhu heard the Buddha’s brief teaching, he went alone to a secluded place and contemplated it as described above.^[182]

Notes:

^[133] The Ten Recitations Vinaya 49 (T23n1435, p. 356b20): There are three great thieves in the world. 1. A robber chief who leads from one hundred to five hundred henchmen in plundering villages. 2. A bhikkhu who takes property belonging to the Sangha of the four directions and sells it to sustain himself. 3. A bhikkhu who, being empty within, claims to have attained the Dharma of a superior person.

^[134] Seen 見, heard 聞, sensed 觸, known 知. Dīrgha Āgama 8 (Saṅgīti Sūtra, T0n1, p. 50b27), the four forms of non-noble speech and noble speech: seen, heard, perceived 覺, and known. Pali, Vin. v. 124: cattāro anariyavohārā, adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññe viññātavāditā.

^[135] For details, see the section “One Dharma,” items 1 and 2.

^[136] For details, see the section “Two Dharmas,” item 127.

^[137] For details, see the section “Two Dharmas,” item 127.

^[138] Not qualified to serve as a preceptor. See Part III, Chapter I, “Ordination,” section viii.

^[139] The Sangha’s pure conduct, or supreme brahmacarya. The correct reading is “fundamental brahmacarya.” The Chinese reads ādi-brahmacariya as adhi-brahmacariya.

^[140] Unable to care for a sick disciple. See Part III, Chapter I, cited above.

^[141] Five of the thirteen impediments. See Part III, Chapter I, “Ordination.”

^[142] Five of the thirteen impediments. See Part III, cited above.

^[143] Innate, mutilated organ, jealous, transformed, and half-month 生形殘妒變半月. See the explanation in Part III, Chapter I, “Ordination.” The other terms here are: innate XE “one who is impotent from birth”; castrated XE “one who is impotent through castration”; jealous XE “one who is impotent through jealousy”; transformed XE “one who is impotent through transformation”; half-month XE “one who is impotent for half a month.”

^[144] Man 丈夫, translated from Sanskrit (Pali): nara, literally meaning “male” (not female). It has no connection with the meanings “great man” or “lesser man,” as Vietnamese translations often disastrously misconstrue it.

^[145] See note 136 above.

^[146] Compare Pali, Vin. v. 130: a Vinaya holder possessing five qualities is called foolish—he does not know a legal issue (adhikaraṇa), does not know the root of a legal issue (adhikaraṇassa mūla), does not know the arising of a legal issue, does not know the cessation of a legal issue (adhikaraṇa-nirodha), and does not know the path leading to the cessation of a legal issue (adhikaraṇanirodhagāminī).

^[147] Expelled from the dwelling place.

^[148] Leaving the common dwelling place shared with one’s dependence teacher with no intention of returning.

^[149] The dependence teacher terminates the dependence.

^[150] Termination of dependence.

^[151] The Ten Recitations Vinaya 49 (T23n1435, p. 359b17): “The Buddha said that there are five places a bhikkhu should not frequent: the home of an unmarried woman, a widow, a married woman, a prostitute, or a bhikkhuni.” There are also five other places: the house of robbers, the house of a caṇḍāla (dog-meat seller), the house of a butcher, the house of a prostitute, and the house of a liquor seller.

^[152] Already married.

^[153] A general designation for those who engage in fishing.

^[154] The person authorized to receive consent suddenly changes sex.

^[155] Because another day has already begun.

153 A matter, meaning the basis for answering questions concerning the meaning of the Vinaya.

^[157] Compare Pali, Vin. v. 130: a foolish Vinaya holder has five qualities—he does not know the originating circumstance (nidānaṃ, the reason the Buddha established the precept; translated into Chinese as “preface” 序), does not know the original promulgation (paññattiṃ), does not know the subsequent promulgation (anupaññattiṃ, a supplementary regulation; translated into Chinese as “repeated promulgation” 重制), and does not know the appropriate grammatical expression (anusandhivacanaṃ).

^[158] Chinese: taking by decisive appropriation 決定取, taking by intimidation 恐怯取, taking by depositing an object 寄物取 (taking by placing it within another object, that is, taking by concealment), taking upon seeing an opportunity 見便取 (perhaps corresponding to Pali pasayha, by coercion, read as pasaya: seeing), and taking by entrustment 倚託取 (perhaps referring to drawing lots). Compare Pali (Vin. v. 129), the five forms of appropriation (pañca avahārā): taking by theft (theyya-), by force (pasayha-), by scheming (parikappa-), by concealment (paṭicchanna-), and by drawing lots (kusa-).

See the Ten Recitations Vinaya 50 (T23n1435, p. 363b19), the five ways of taking another person’s property: taking by plunder 劫取, taking by theft 盜取, taking by fraud 詐取, taking by deception 詆謾取, and lawful taking 法取.

^[159] Pali (Vin. v. 128, 91): pañca āpattiyo.

^[160] The five groups of offenses, the five aggregates of transgressions, and the five classes of offenses are synonymous. Pali: pañca āpattikkhandhā. Vin. v. 91.

^[161] This refers to the offenses of duṣkṛta and improper speech.

^[162] The pācittiya and pratideśanīya offenses.

^[163] Thullaccaya and saṅghādisesa.

^[164] Committing a pārājika offense.

^[165] In the Chinese text, Part III, Chapter VIII. In the Vietnamese text, Part III, Chapter XI.

^[166] See Part III, Chapter XI, “Censure,” notes 28–30.

^[167] See note 30, Part III, Chapter XI.

^[168] A matter, here referring to an individual’s personal history or identity.

^[169] See Bhikkhu Pācittiya 9.

^[170] See Part III, Chapter VII, “Medicines,” note 1.

^[171] See Part III, Chapter VII, “Medicines,” notes 31 and 32.

^[172] Five methods of making fruit allowable: making it allowable by fire, by a blade, by scarring, by birds, and by rendering the seed incapable of germination. 五種淨果火淨刀淨瘡淨鳥淨不任種淨. See Part III, Chapter VII, “Medicines,” notes 108–110.

^[173] The original Chinese reads: thất thủ ma la.

^[174] Chinese text, Part IV, Khandhaka I. Vietnamese text, Part IV, Chapter I, section 18.

^[175] There may be an error in the Chinese text. It should be understood as: “One who does not receive the robe of merit does not obtain the five privileges.”

^[176] That is, being occupied with many worldly affairs.

^[177] Chinese text, Part III, Khandhaka III. Vietnamese text, Part III, Chapter VI, section 11, “The Estate of a Bhikkhu.”

^[178] See also the section “Four Dharmas,” item 23.

^[179] See the preceding passage. Above, these are counted as five impediments. Here, it is said that one should not pay homage to such a person.

^[180] Chinese text, Part IV, Khandhaka II, “Miscellaneous Khandhaka.” Vietnamese text, Part IV, Chapter II, “Miscellaneous Matters.”

^[181] Chinese text, Part III, Khandhaka VI. Vietnamese text, Part III, Chapter IX, “Kosambī.”

^[182] End of Scroll 59.