四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

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

“Whatever ba-đà-xá, a-nậu ba-đà-xá, tiện-xà-na, a-nậu-tiện-xà-na, ác-xoa-la, and a-nậu-ác-xoa-la^[183] I have permitted, you should act accordingly.^[184] Whatever ba-đà-xá, a-nậu ba-đà-xá, tiện-xà-na, a-nậu-tiện-xà-na, ác-xoa-la, and a-nậu-ác-xoa-la I have not permitted, you must not comply with but should denounce. You should act in this manner. Whatever ba-đà-xá, a-nậu ba-đà-xá, tiện-xà-na, a-nậu-tiện-xà-na, ác-xoa-la, and a-nậu-ác-xoa-la I have prohibited, you should not perform. Whatever ba-đà-xá, a-nậu ba-đà-xá, tiện-xà-na, a-nậu-tiện-xà-na, ác-xoa-la, and a-nậu-ác-xoa-la I have not prohibited, you should comply with and should not denounce.”

213. At that time, Śāriputra was together with five hundred bhikkhus; the bhikkhuni Mahāprajāpatī was together with five hundred bhikkhunis; A-nan-phân-đề^[185] was together with five hundred upāsakas; and Mother Visākhā^[186] was together with five hundred upāsikās, as stated in the Kauśāmbī Skandhaka.^[187]

At that time, the Buddha told the bhikkhus:

214. Before entering the Sangha, a bhikkhu must first possess five qualities: he should come with a mind of loving-kindness; he should humble himself, regarding himself as a dusting cloth; he should skillfully know when to sit and when to stand; upon seeing a senior, he must not remain seated; and upon seeing a junior, he must not rise. After entering the Sangha, a bhikkhu must not discuss worldly affairs. He should expound the Dharma himself or invite someone else to expound it. If he sees that an improper matter has arisen in the Sangha and his mind cannot patiently remain at peace, he should nevertheless remain silent. Why is this? Because of the danger that the Sangha might become divided. A bhikkhu must first possess these five qualities and only then enter the Sangha.

215. Śāriputra, when a bhikkhu possesses these five qualities, he must not speak within the Sangha.

There are also five qualities with which one should speak within the Sangha. Here there are six qualities,^[188] as explained above under the dharmas of self-diminishment.

216. There are five qualities required for accusing another of an offense: fully observing the two hundred and fifty precepts, being learned, being skillful in speech, possessing recollection, and possessing wisdom. These are the five.

There are five qualities with which one should accuse another of an offense: one has a mind of loving-kindness and compassion; one wishes to bring benefit; one wishes to foster growth; one wishes to cause the offender to confess and repent; and one wishes to bring about purity. With these five qualities one should accuse another of an offense.

One who wishes to accuse another of an offense should possess five qualities, as explained above in the “Skandhaka on Suspension.”^[189]

217. There are five unlawful ways of accusing another of an offense: at an improper time rather than at the proper time; on false grounds rather than in accordance with the truth; so as to cause diminishment rather than benefit; harshly rather than gently; and with anger rather than with a mind of loving-kindness. These are the five.

218. There are five lawful ways of accusing another of an offense: the reverse of the preceding statement.

Unwholesome and wholesome; contrary to the Vinaya and in accordance with the Vinaya; worldly and supramundane; diminishing and beneficial—these are explained in the same way.

There are five pairs for which there is no third alternative: proper time and improper time—there is no third alternative; true and untrue—there is no third alternative; diminishing and beneficial—there is no third alternative; harsh and gentle—there is no third alternative; anger and loving-kindness—there is no third alternative. These are the five pairs for which there is no third alternative.

219. Five declarations are spoken when renouncing the precepts: “I renounce the Buddha, I renounce the Dharma, I renounce the Sangha, I renounce my preceptor, and I renounce those who share my preceptor.” Each set of five such declarations constitutes one category, continuing through “…not a śramaṇa, a son of the Śākyans.”^[190]

220. When the Tathagata appeared in the world and saw that faults had arisen, he established precepts for the bhikkhus for five beneficial purposes: to gather and preserve the Sangha, to bring joy to the Sangha, to bring peace and comfort to the Sangha, to inspire faith in those without faith, and to increase the faith of those who already had faith.^[191] These are the five. The same applies through to causing the true Dharma to endure for a long time.

221. When the Tathagata appeared in the world and saw that faults had arisen among the bhikkhus, he established for the bhikkhus the karma of censure for five beneficial purposes: to gather and preserve the Sangha, to bring joy to the Sangha, to bring peace and happiness to the Sangha, to inspire faith in those without faith, and to increase the faith of those who already had faith. These are the five. This continues through to causing the true Dharma to endure for a long time.

Each set of five dharmas constitutes one category in the same manner. This applies through to the seven methods for settling disputes.^[192]

VI. SIX DHARMAS

1. There are six unlawful grounds for obstructing the recitation of the precepts: obstructing it on the basis of an unfounded breach of the precepts, whether an act was committed or not committed,^[193] or a wrong view; the same applies to a breach of proper conduct. These are the six.

There are six lawful grounds for obstructing the recitation of the precepts: the reverse of the preceding statement.

2. There are six qualities required for appointing an instructor of bhikkhunis: fully observing the two hundred and fifty precepts; being learned; having extensively recited both divisions of the Vinaya precepts; possessing verbal ability and being able to elucidate words, phrases, and meanings clearly in debate; not having committed a grave offense after going forth in the Buddha’s teaching; [1009a1] and having twenty or more than twenty rains. These are the six qualities required for appointing an instructor of bhikkhunis.

3. A bhikkhu may question another bhikkhu on six grounds: by reckoning his age in years, by reckoning his rains, by reckoning from his reception of the higher ordination, by examining the karma procedure, by an offense, or by relying upon the Dharma. These are the six.

4. There are six sources from which an offense may arise:^[194] an offense may arise from the body but not from the mind or speech; an offense may arise from speech but not from the body or mind; an offense may arise from body and speech but not from the mind; an offense may arise from body and mind but not from speech; an offense may arise from speech and mind but not from the body; or an offense may arise from body, speech, and mind. These are the six.

5. There are six roots of contention, as stated in the Āgamas.^[195]

6. There are six conditions under which stealing constitutes a pārājika offense: taking it oneself, directing that it be taken, sending someone to take it, the object being of requisite value, having the intention to steal, and moving it from its original place.^[196] These are the six.

6. There are also six other conditions: perceiving that it does not belong to oneself, having no intention merely to borrow it temporarily, perceiving that it does not belong to an intimate friend, the object being of requisite value, having the intention to steal, and moving it from its original place. These are the six.

VII. SEVEN DHARMAS

1. There are seven unlawful grounds for obstructing the recitation of the precepts: obstructing it on the basis of an unfounded pārājika offense, continuing through to an unfounded offense of wrong speech.^[197] These are the seven.

2. There are seven classes of offenses:^[198] pārājika through wrong speech. These are the seven.

3. There are seven kinds of semen: red-colored, continuing through to the color of fermented beverage.^[199] These are the seven.

4. There are seven methods for settling disputes, as stated above in the text of the precepts.^[200]

5. Seven qualities constitute mastery of the Vinaya: knowing what is an offense, knowing what is not an offense, knowing what is light, knowing what is grave, knowing what has a remainder, knowing what has no remainder, and having extensively recited both divisions of the Vinaya. These are the seven.

6. There are another seven: the first six qualities are the same as above. The seventh is having extensively recited the Vinaya. These are the seven.

7. There are another seven: the first six qualities are the same as above. The seventh is remaining steadfast and unshaken in the Vinaya. These are the seven.

8. There are another seven: the first six qualities are the same as above. The seventh is being skillful in settling disputes. These are the seven.

9. There are another seven: the first six qualities are the same as above. The seventh is personally recollecting one’s former lives in all their various forms.^[201] These are the seven.

There are another seven: the first six qualities are the same as above. The seventh is seeing with the divine eye beings dying here and being reborn there; this constitutes one formulaic statement. These are the seven.

There are another seven: the first six qualities are the same as above. The seventh is, through the exhaustion of the taints, attaining the taintless liberation of mind and liberation by wisdom, personally realizing the fruit in this very life: “Birth has ended, the holy life has been established, what had to be done has been done, and there will certainly be no further rebirth.” These are the seven.

10. There are seven objects toward which one may lack reverence: the Buddha, the Dharma, the Sangha, the precepts, concentration, one’s parents, and wholesome dharmas. These are the seven.

11. There are seven objects toward which one may show reverence: the reverse of the preceding statement.

12. There are seven declarations for renouncing the precepts: “I renounce the Buddha, the Dharma, and the Sangha; I renounce my preceptor, those who share my preceptor, my acarya, and those who share my acarya.” These are the seven. And so forth, up to “...not a śramana, a son of the Sakyan,” is likewise.^[202]

13. For seven purposes the Tathagata appeared in the world and established precepts for the bhikkhus: to embrace and secure the Sangha, to bring joy to the Sangha, to bring well-being to the Sangha, to cause those without faith to gain faith, to cause the faith of those who already have faith to increase, to discipline those who are difficult to discipline, and to bring peace and well-being to those who possess conscience and a sense of shame. These are the seven. Likewise, every seven dharmas constitute one category, and so forth, up to “that the true Dharma may long endure,” is likewise.^[203]

14. For seven purposes the Tathagata appeared in the world and established for the bhikkhus the formal act of censure: beginning with “to embrace and secure the Sangha,” every seven dharmas constitute a category, and so forth, up to “that the true Dharma may long endure,” is likewise.^[204] The seven methods of settling disputes are also likewise, each constituting a category in the same manner as the formal act of censure.

VIII. EIGHT DHARMAS

1. There are eight unlawful grounds for obstructing the recitation of the precepts: obstructing on the basis of an unfounded accusation of violating the precepts, whether the act was committed or not committed; on the basis of an unfounded accusation of corrupt views, whether the act was committed or not committed; on the basis of an unfounded accusation of improper deportment, whether the act was committed or not committed; and on the basis of an unfounded accusation of wrong livelihood, whether the act was committed or not committed.^[205] These are the eight.

2. There are eight lawful grounds for obstructing the recitation of the precepts (the reverse of the preceding statement).

3. One possessing eight qualities should be appointed to instruct the bhikkhunis: he fully observes the two hundred and fifty precepts; is learned; can recite the two collections of Vinaya precepts; is skilled in discourse and discussion; clearly discerns the meaning of words and phrases; was born into a prominent class, such as the kshatriyas, brahmins, or householders, before going forth; is handsome in appearance; after going forth for the sake of the Buddha, has not committed a grave offense; and has twenty or more than twenty rains-retreats. These are the eight.

4. There are eight principles that cannot be transgressed,^[206] as stated in the “Bhikkhuni Skandhaka.”

5. When a layperson possesses eight qualities, the act of overturning the bowl should be performed against that person:^[207] reviling bhikkhus, causing harm to bhikkhus, failing to benefit them, causing bhikkhus to have no dwelling place, causing bhikkhus to quarrel and become divided, and disparaging the Buddha, the Dharma, and the Sangha in the presence of bhikkhus. These are the eight.

6. When a bhikkhu possesses eight qualities, he causes laypeople to lose faith: reviling laypeople, causing harm to laypeople, depriving them of benefit, causing laypeople to have no dwelling place, causing laypeople to quarrel and become divided, and disparaging the Buddha, the Dharma, and the Sangha in the presence of laypeople. These are the eight. A bhikkhu possessing these eight qualities should be subjected to the formal act forbidding him from visiting the homes of laypeople, as explained above.

7. One possessing eight qualities should be appointed as the companion of a messenger: he is able to listen, able to speak, understands matters clearly himself, enables others to understand clearly, is able to take note, is able to remember without forgetting, knows what is good and what is bad, and speaks with meaningfulness and sound reasoning. These are the eight.

8. At that time, the Blessed One was beside Lake Gagga in the city of Campa. On the fifteenth day, under the full moon, the day for reciting the precepts, he sat in an open place, surrounded on all four sides by the entire assembled Sangha. At that time, a bhikkhu accused another bhikkhu of an offense on the basis of what he had seen, heard, or suspected. When accused, that bhikkhu responded with evasive speech.^[208] Anger consequently arose. The Buddha told the bhikkhus:

“You should examine and question that person thoroughly. That person derives no benefit from the Buddha’s Dharma^[209] and makes no progress in it. It is like a farmer cultivating a rice field in which weeds grow intermingled with the rice.

The rice and weeds appear alike, without any difference, yet the weeds harm the rice. Only when they flower and form grain does one know that they are not rice. Having recognized that they are not rice, one must swiftly uproot them completely.

Why is this? Because one fears that they will harm the rice. A bhikkhu is likewise.

An evil bhikkhu comes and goes, stands and sits, and carries and maintains his robe and bowl no differently from a good bhikkhu, so long as his offense has not yet been exposed. When his offense has been exposed, only then is he known to be a weed, different from the bhikkhus. Having recognized that he is different, the community should assemble in harmony and expel him.

Why is this? Because it is feared that he will harm the good bhikkhus.

“It is like a farmer winnowing grain, casting it into the wind to remove the empty husks while retaining the good grain. Why is this? Because he fears that they will spoil the good grain. Likewise, an evil bhikkhu comes and goes, stands and sits, and carries and maintains his robe and bowl no differently from a good bhikkhu, so long as his offense has not yet been exposed. When his offense has been exposed, only then is he known to be like empty husks, weeds, and refuse among the bhikkhus. Having recognized him, the community should assemble in harmony and expel him.

“It is like a man who needs timber to make a railing around a well. He leaves the city, takes an axe into the forest, and strikes every kind of tree. A tree with sound heartwood gives a solid sound; a hollow tree gives an empty sound, like that of a cracked jar.

Yet that hollow tree has roots, a trunk, branches, and leaves no different from a tree with sound heartwood. Only when it is struck does one know that it is hollow within. Having recognized that it is hollow, one cuts away its branches and leaves, removes the coarse portions, and then hews and polishes it smooth both inside and out, using it to make a railing around the well.

Likewise, an evil bhikkhu comes and goes, stands and sits, and carries and maintains his robe and bowl no differently from a good bhikkhu, so long as his offense has not yet been exposed. When his offense has been exposed, only then is he known to be like empty husks, weeds, refuse, and hollow timber among the bhikkhus. Having recognized that he is different, the community should assemble in harmony and expel him.

Why is this? Because it is feared that he will harm the good bhikkhus.”

The Buddha spoke these verses:

By dwelling together, one knows another’s character:

Jealous, delighting in anger.

Amid the assembly, he speaks pleasing words;

In secret, he acts contrary to the Dharma.

By various means he utters falsehoods;

The wise can perceive and know him.

[1010a1] Weeds should be removed,

And likewise hollow timber.

One who falsely claims to be a śramana

Should be expelled for his deception.

Once the act of expulsion has been performed,

The evil and lawless person is driven out;

Those who are pure dwell together

And should be known as radiant.

In harmony, together expel him;

In harmony, sever the root of suffering.

Thus did the Buddha teach. After hearing this, the bhikkhus rejoiced, faithfully accepted it, and upheld it.

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

“I shall now speak to you about eight kinds of vicious horses and eight kinds of evil persons.^[210] Listen carefully! What are the eight? There is a vicious horse that, when harnessed and whipped to make it advance, instead tosses its head and stamps its feet, refusing to move.

There is a vicious horse that, when harnessed and whipped to make it advance, instead presses against the shafts on either side and will not step forward. There is a vicious horse that, when harnessed and whipped to make it advance, instead tumbles over and falls to the ground, injuring its knees and breaking the cart shafts. There is a vicious horse that, when harnessed and whipped to make it advance, instead steps backward and does not move forward.

There is also a vicious horse that, when harnessed and whipped to make it advance, instead runs off the road, damaging the wheels and breaking the axle. There is also a vicious horse that, when harnessed and whipped to make it advance, fears neither the charioteer holding the reins nor the whip, but deliberately chews the iron bit and runs wildly about, impossible to restrain. There is also a vicious horse that, when harnessed and whipped to make it advance, instead rears up on its two forelegs, stands like a person, and spits forth saliva.

There is also a vicious horse that, when harnessed and whipped to make it advance, instead sits or lies down. These are the eight kinds of vicious horses.”

“What are the eight kinds of evil persons? A bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu then says, ‘I do not remember! I do not remember!’ He is like a vicious horse that, when harnessed and urged forward with the whip, instead stamps its feet and refuses to move. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu neither says that he has committed the offense nor says that he has not committed it, but sits there obstinately in silence. He is like a vicious horse that, when harnessed and urged forward with the whip, instead braces itself against both shafts of the cart and refuses to advance. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. The latter says, ‘The Elder has also committed an offense, so how can he accuse someone else?’ He is like a vicious horse that, when harnessed and urged forward with the whip, instead tumbles to the ground, injuring its knees and breaking the shafts of the cart. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu then says, ‘The Elder is deluded and himself needs instruction, yet he wishes to instruct me!’ He is like a vicious horse that, when harnessed and urged forward with the whip, instead moves backward. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. The latter responds by speaking of something else and then becomes angry. He is like a vicious horse that, when harnessed and urged forward with the whip, instead runs off the road, breaking the axle and damaging the wheels. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu neither fears the Sangha nor fears committing an offense. He refuses to accept the accusation, places his sitting cloth upon his shoulder, and departs, unable to be reproved or restrained. He is like a vicious horse that, when harnessed and urged forward with the whip, fears neither the charioteer nor the whip, but bites down upon the iron bit and bolts away, unable to be restrained. I say that this person is just like that.

“Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu turns his uttarasaṅga robe inside out, raises his hand in the midst of the Sangha, and says, ‘Do you masters wish to instruct me?’ He is like a vicious horse that, when harnessed and urged forward with the whip, instead rears upon its two forelegs like a person and spits forth saliva. I say that this person is just like that.

“Or there is a bhikshu—Or a bhikshu may, on the basis of what he has seen, heard, or suspected, accuse another bhikshu of an offense. That bhikshu says, ‘The Elder does not give me robes, an alms bowl, bedding, or medicines, so why does he instruct me?’ Having said this, he relinquishes the precepts, chooses the lower path,^[211] and goes to the bhikshus, saying, ‘Venerable sir, I have abandoned the religious life. You must be very pleased, are you not?’ He is like a vicious horse that, when harnessed and urged forward with the whip, instead sits or lies down. I say that this person is likewise just like that. These are the eight kinds of evil persons.

“I have now spoken of the eight kinds of vicious horses and the eight kinds of evil persons. Whatever the Blessed One, out of loving-kindness toward his disciples, ought to do, I have now done fully. You should now go and dwell in secluded places or beneath trees, cultivating meditative concentration. Do not be heedless, lest you later regret it. This is my instruction.”

Thus did the Buddha teach. Having heard him, the bhikshus rejoiced, believed, delighted in, accepted, and upheld his words.

9. At that time, the Blessed One was in the land of Kosala, traveling among the people together with one thousand two hundred and fifty bhikshus. Along the road, he saw a great fire blazing. Upon seeing it, the Buddha went to the roadside, spread out a seat beneath a tree, sat down, and said to the bhikshus:^[212]

“Do you see that great fire blazing there?

“Suppose a person were to embrace those flames and thereby have all his skin, flesh, and bones burned away. Or suppose a person were to embrace, caress, and kiss a kshatriya woman, a brahmin woman, a vaishya woman, or a shudra woman. Of these two deeds, which would be better?”

The bhikshus said to the Buddha:

“Venerable sir, it would be better to embrace, caress, and kiss a kshatriya woman and so forth. Why is this? Because if one embraced the fire, all one’s skin, flesh, sinews, and bones would be burned away, and one would undergo great and unbearable agony!”

The Buddha told the bhikshus:

“I now tell you that it would still be better to embrace that fire and have all one’s skin, flesh, sinews, and bones burned away. Why is this? Because that cause would not make one fall into an evil destiny.

But one who is not a śramaṇa yet claims to be a śramaṇa, who does not practice purity yet claims to practice purity, who violates the precepts and commits evil, who utterly fails to uphold the precepts and deportment, who holds wrong views and commits transgressions in concealed places—such a person is hollow and corrupt within while outwardly appearing perfect. Because he consumes the food offered by the faithful without being worthy of it, he must fall into the three evil destinies and endure suffering for a long time.

Therefore, you must uphold the pure precepts before eating the food offered by the faithful and using such requisites as robes, bedding, and medicines. Only then can you enable the faithful donors to obtain great rewards, and can the purpose for which one leaves the household life to become a śramaṇa be fulfilled.

“Bhikshus, would it be better for you to take a red-hot spear and pierce your legs, or to accept the homage paid at your feet by faithful good men and good women? Of these two, which would be better?”

The bhikshus said to the Buddha:

“It would be better to accept the homage paid at our feet by faithful good men and good women. Why is this? Because having one’s legs pierced by a red-hot spear would cause immense agony!”

The Buddha told the bhikshus:

“I now tell you that it would be better to have your bodies pierced by a red-hot spear. Why is this? Because that cause would not make you fall into the three evil destinies.

But one who is not a śramaṇa yet claims to be a śramaṇa, who does not practice purity yet claims to practice purity, who violates the precepts and commits evil, who utterly fails to uphold the precepts and deportment, who holds wrong views and commits transgressions in concealed places—such a person is hollow and corrupt within while outwardly appearing perfect. Because he consumes the food offered by the faithful without being worthy of it, he must fall into the three evil destinies and endure suffering for a long time.

Therefore, you must uphold the pure precepts before eating the food offered by the faithful and using such requisites as robes, bedding, and medicines. Only then can you enable the faithful donors to obtain great rewards, and can the purpose for which one leaves the household life to become a śramaṇa be fulfilled.

“Bhikshus, would it be better to take a red-hot axe and strike your own bodies and heads, or to allow faithful good men and good women to caress your bodies with their hands? [1011a1] Of these two, which would be better?”

The bhikshus said to the Buddha:

“Venerable sir, it would be better to allow faithful good men and good women to caress our bodies with their hands. Why is this? Because taking a red-hot axe and striking one’s body and head would cause immense agony!”

“Bhikshus, I now tell you that it would be better to take a red-hot axe and strike your bodies and heads. Why is this? Because that cause and condition would not make you fall into the three evil destinies. The remainder is as stated above.

“Bhikshus, would it be better for you to clothe yourselves in red-hot iron and have your entire bodies burned, or to accept and wear fine robes offered by faithful good men and good women? Of these two, which would be better?”

The bhikshus said to the Buddha:

“Venerable sir, it would be better to accept the fine robes. Why is this? Because robes made of red-hot iron would burn our bodies and cause immense agony!”

The Buddha told the bhikshus:

“Now I tell you that you should take that red-hot iron robe and let it burn your body. Why? Because on account of that condition you would not fall into the three evil destinies.” The remaining wording is as stated above.

“Bhikkhus, would it be better to swallow a red-hot iron ball that burns all five internal organs and then passes out, or to accept food offered by faithful laymen and laywomen? Which of these two would be better?”

The bhikkhus replied:

“It would be better to accept that offered food. Why? Because swallowing that red-hot iron ball would cause immense suffering and pain!” The Buddha told the bhikkhus:

“Now I tell you that it would be better to swallow the red-hot iron ball. Why? Because on account of this condition one would not fail to fall into the three evil destinies.” The remaining wording is as stated above.

The same applies to accepting various kinds of gruel.

“Bhikkhus, would it be better to lie upon a red-hot iron bed and let it burn your entire body, or to accept fine beds and fine bedding from faithful laymen and laywomen for sitting and lying down? Which of these two would be better?”

The bhikkhus said to the Buddha:

“It would be better to accept those fine beds and bedding. Why? Because sitting or lying upon a red-hot iron bed and letting it burn the body would cause immense suffering and pain!”

The Buddha told the bhikkhus:

“Now I tell you that it would be better to accept that red-hot iron bed and seat and let them burn your body. Why? Because on account of this condition you would not fall into the three evil destinies.” The remaining wording is as stated above.

“Bhikkhus, would it be better to dwell in a red-hot iron house and have your body burned, or to accept a room or dwelling from faithful laymen and laywomen in which to sleep and rest? Which of these two would be better?”

The bhikkhus said to the Buddha:

“It would be better to accept that room or dwelling in which to rest. Why? Because dwelling in a red-hot iron room or house would burn the body and cause immense suffering and pain!”

The Buddha told the bhikkhus:

“It would be better to dwell in that red-hot iron house and let it burn your body. Why? Because on account of this condition you would not fall into the three evil destinies.” The remainder is as stated above.

When the Blessed One spoke these words, blood poured from the facial pores of sixty bhikkhus; sixty bhikkhus relinquished the precepts and abandoned the monastic life; sixty bhikkhus attained liberation of mind free from the outflows; and a great many bhikkhus, being far removed from dust and freed from defilement, attained the pure Dharma-eye.

IX. NINE DHARMAS

1. A lay household possessing nine qualities should not be made a donor household if it has not yet been made one. A bhikkhu should not enter and sit in such a household. What are the nine qualities? On seeing a bhikkhu, they do not gladly rise; they do not gladly pay homage; they do not gladly invite the bhikkhu to sit; they are not pleased when the bhikkhu sits; even if the bhikkhu says something, they do not faithfully accept it; if they have robes, food and drink, or other requisites needed by the bhikkhu, they slight the bhikkhu and do not give them; or, having much, they give little; or, having fine things, they give coarse and inferior things; or they give without a respectful heart. A lay household possessing these nine qualities should not be visited.

2. There are also nine qualities whereby a household that has not yet been made a donor household should be made one, and once it has been made one, the bhikkhu should visit and sit there. (These are the opposite of the preceding passage.)

3. There are nine improper grounds for obstructing the recitation of the precepts: one cites an unfounded allegation of a breach of the precepts and obstructs it on the grounds of what was done, what was not done, or both what was done and what was not done; the same applies to wrong views and breaches of proper conduct.^[213] These are the nine.

4. There are nine proper grounds for obstructing the recitation of the precepts. (These are the opposite of the preceding passage.)

5. There are nine declarations for relinquishing the precepts: “I relinquish the Buddha, relinquish the Dharma, relinquish the Sangha, relinquish my preceptor, relinquish those who share my preceptor, relinquish my acarya, relinquish those who share my acarya, relinquish the practitioners of the holy life, and relinquish the precepts.” These are the nine. Likewise, each group of nine declarations constitutes one category, continuing through “…not a Sakyan ascetic” in the same manner.^[214]

6. When the Tathagata appeared in the world and saw that faults had arisen, he established precepts for the bhikkhus for nine purposes: beginning with securing the well-being of the Sangha and continuing through the eradication of future outflows.^[215] These are the nine.

When the Tathagata appeared in the world and saw that faults had arisen, he established the karma of censure for bhikkhus for nine beneficial purposes: beginning with securing the well-being of the Sangha and continuing through the eradication of future outflows. These are the nine.

The same applies through the seven methods for settling disputes.

X. TEN DHARMAS

1. There are ten kinds of cloth: kusa cloth, kappasa cloth, kambala cloth, soma cloth, kṣauma cloth, sana cloth, hemp cloth, simila cloth, kojala cloth, and sailapani cloth.^[216] These are the ten kinds of cloth that should be dyed the color of kasaya robes and formally received and retained.

2. There are ten kinds of rag-robes:^[217] cloth chewed by cattle, cloth gnawed by mice, scorched cloth, cloth stained with menstrual blood, cloth used by a woman in childbirth,^[218] cloth from a spirit shrine, cloth from a cemetery, votive cloth, cloth used upon assuming royal office,^[219] and returned cloth. These are the ten kinds of cloth.

3. There are ten improper grounds for obstructing the recitation of the precepts: the offense cannot be classified among the parajikas;^[220] there was no relinquishment of the precepts; it cannot be classified as a relinquishment of the precepts; one complied with the Sangha’s lawful demand;^[221] one did not oppose the Sangha’s lawful demand;^[222] it cannot be classified as opposition to the Sangha’s lawful demand; a breach of the precepts XE “breach of the precepts” was not seen, heard, or suspected; wrong views XE “wrong views” were not seen, heard, or suspected; and a breach of proper conduct XE “breach of proper conduct” was not seen, heard, or suspected.^[223] These are the ten.

4. There are ten proper grounds for obstructing the recitation of the precepts. (These are the opposite of the preceding passage.)

5. There are also ten improper grounds for obstructing the recitation of the precepts: one has not committed a disqualifying offense; the matter cannot be classified as a disqualifying offense; one has not violated a bhikkhuni; the matter cannot be classified as violating a bhikkhuni; one did not receive ordination with the mind of a thief; the matter cannot be classified as receiving ordination with the mind of a thief; one did not become a schismatic between the Buddhist and non-Buddhist communities; the matter cannot be classified as becoming a schismatic between the Buddhist and non-Buddhist communities; one is not a pandaka; and one cannot be classified as a pandaka.^[224] These are the ten.

6. There are ten grounds for obstructing the recitation of the precepts. (These are the opposite of the preceding passage.)

7. One possessing ten qualities should be appointed to instruct the bhikkhunis: he fully observes the two hundred and fifty precepts; he is learned; he has extensively recited both divisions of the Vinaya precepts; he is skilled in language and explains meanings clearly; he went forth from a family of high standing, such as that of ksatriyas, brahmins, or householders; his physical appearance is dignified and handsome; the bhikkhunis respect him; he is fully capable of teaching the Dharma to the bhikkhunis and causing them to rejoice; after going forth for the sake of the Buddha and donning the kasaya robe, he has not committed a grave offense; and he has twenty or more than twenty rains-retreats. These are the ten.

8. At that time, the Buddha told Upali:

“You must not constantly bring accusations against other bhikkhus.^[225] Why? If your bodily conduct is impure and you bring an accusation against another bhikkhu, that person will say: ‘Venerable sir, you should first purify your own bodily conduct.’ Upali, if a bhikkhu’s bodily conduct is pure, such words will not arise. The same applies if his speech is impure, his livelihood is impure, he is not learned, or he has not extensively recited both divisions of the Vinaya. (This is as stated under the ‘five qualities.’)

9. “Furthermore, Upali, one who wishes to bring an accusation against another bhikkhu should cultivate five qualities: he should speak at the proper time, not at an improper time; speak truthfully, not falsely; speak beneficially, not harmfully; speak gently, not harshly; and speak with a mind of loving-kindness, not with anger. Upali, one who brings an accusation against another bhikkhu must possess these ten qualities; only then may he bring the accusation.”

10. There are ten unlawful ways of taking a ballot:^[226] taking a ballot without clearly understanding the matter; taking a ballot without doing so together with those who act in accordance with the Dharma; taking a ballot with the intention of making those who act unlawfully the majority; taking a ballot while knowing that those who act unlawfully are the majority; taking a ballot with the intention of causing a schism in the Sangha; taking a ballot while knowing that the Sangha is about to be divided; taking a ballot on account of a minor offense; taking a ballot contrary to one’s own knowledge and view; taking a ballot unlawfully; and taking a ballot as a separate group. These are the ten.

11. There are ten lawful ways of taking a ballot (the reverse of the preceding passage).

12. When the Tathagata appeared in the world and saw that faults had arisen, [1012a1] for ten reasons he established precepts for the bhikkhus: beginning with the well-being of the Sangha and continuing through the long endurance of the true Dharma.^[227] These are the ten.

13. There are ten kinds of persons to whom one should not pay homage: one who declares himself to have committed a disqualifying offense; one who has violated a bhikkhuni; one who received ordination with the mind of a thief; one who creates a schism both within and among non-Buddhist sects; a eunuch; 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 a malicious mind, has caused the Buddha’s body to bleed. These are the ten.

14. There are ten circumstances of deportment in which homage should not be paid to a bhikkhu: while defecating, while urinating, while naked, while shaving his head, while teaching the Dharma, while cleaning his teeth, while rinsing his mouth, while drinking, while eating, and while eating fruit. These are the ten.

15. Drinking intoxicating liquor entails ten losses: an unattractive complexion, diminished health, unclear eyes, a propensity to anger, loss of wealth, increased illness, the provocation of disputes, ill repute spreading everywhere, lack of wisdom, and rebirth in hell after death. These are the ten.

16. When a renunciant enters a royal palace and goes to the women’s quarters, there are ten dangers:

Suppose the king has been intimate with the queen. When a bhikkhu enters the palace and goes to the women’s quarters, the queen sees the bhikkhu and smiles, and the bhikkhu, seeing the queen, also smiles. The king will think, “The bhikkhu has either already done such a thing or will do such a thing.” This is the first danger when a renunciant enters the royal palace and goes to the women’s quarters.

Furthermore, when the king is intoxicated, he is intimate with the queen and afterward does not remember it. Later, when the queen becomes pregnant, the king thinks, “The bhikkhu comes and goes within the palace. This is the bhikkhu’s doing.” This is the second danger.

Furthermore, the king’s crown prince may wish to rebel and kill the king. The king thinks, “The bhikkhu comes and goes within the inner palace and acted as counselor in this affair. This was instigated by the bhikkhu.” This is the third danger.

Furthermore, a confidential matter of the king within the palace may be divulged outside. The king thinks, “This bhikkhu comes and goes within the inner palace. It was this bhikkhu who communicated it.” This is the fourth danger.

Furthermore, when the king loses a treasure or something resembling a treasure, he thinks, “This bhikkhu comes and goes within my inner palace. This bhikkhu took it away.” This is the fifth danger.

Furthermore, the king may raise a person of low rank to a high position. Outsiders, being displeased, think, “This bhikkhu enters the palace. This is the bhikkhu’s doing.” This is the sixth danger.

Furthermore, the king may demote a person from a high position. Outsiders, being displeased, think, “This bhikkhu enters the palace. This is the bhikkhu’s doing.” This is the seventh danger.

Furthermore, the king may, without cause or reason and at an improper time, assemble the four divisions of the army. Those who are displeased think, “This bhikkhu enters the palace. This is the bhikkhu’s doing.” This is the eighth danger.

Furthermore, the king may assemble his troops and then turn back midway. Those who are displeased think, “This bhikkhu enters the palace. This is the bhikkhu’s doing.” This is the ninth danger.

Furthermore, while the king is in the women’s quarters, fine elephants and horses and beautiful women may be brought forth. On seeing them, the bhikkhu’s mind gives rise to craving and attachment, which is not proper conduct for a bhikkhu. This is the tenth danger.

17. There are ten qualities on account of which one should not confer full ordination upon another: being unable to train a disciple in the higher morality, the higher mind, the higher wisdom, higher deportment, higher pure conduct, and the higher training in the Pratimoksha; being unable to instruct him to abandon wrong views; being unable, when the disciple is unhappy in his present dwelling place, to move him to another dwelling place where he will be at ease; being unable, when doubt or remorse arises, to clarify and resolve it in accordance with the Dharma and Vinaya; and not having completed ten rains retreats. These are the ten.

18. There are ten qualities by which one may confer full ordination upon another (the reverse in meaning of the preceding passage).

19. There are ten qualities on account of which one should not confer full ordination upon another: not fully observing the two hundred and fifty precepts; not being learned; being unable to teach a disciple the Abhidharma and Vinaya; being unable to teach him to abandon wrong views and abide in right view; not knowing the Pratimoksha; not knowing how to recite the Pratimoksha; not knowing the uposatha; not knowing the formal act for the uposatha; and not having completed ten rains retreats. These are the ten.

20. There are ten qualities by which one may confer full ordination upon another (the reverse in meaning of the preceding passage).

21. There are ten qualities on account of which one should not be appointed to adjudicate a matter at another dwelling place: not fully observing the two hundred and fifty precepts; not being learned; not having extensively recited the two collections of precepts; not being skilled in speech so as to enable others to understand; being unable to question, answer, instruct, admonish, and impose expulsion in accordance with the Dharma so that others are gladdened; being unable skillfully to settle a dispute when one arises; not knowing the Pratimoksha; not knowing how to recite the Pratimoksha; not knowing the uposatha; and not knowing the formal act for the uposatha. These are the ten.

22. There are ten qualities on account of which one should not be appointed separately to adjudicate a matter at another dwelling place: the six statements above; not clearly understanding how to adjudicate a contentious matter; not knowing how a dispute arises; not knowing how a dispute is settled; and not knowing the course leading to the settlement of a dispute. These are the ten.

23. There are ten qualities by which one should be appointed separately to adjudicate a matter at another dwelling place (the reverse of the preceding passage).

24. There are ten qualities on account of which one should not be appointed separately to adjudicate a matter at another dwelling place: the first six statements above; being subject to desire, anger, fear, and delusion. These are the ten.

25. There are ten qualities by which one should be appointed separately to adjudicate a matter at another dwelling place (the reverse of the preceding passage).

26. At that time, Ananda rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, for what reasons does a dispute arise in a Sangha in which no dispute has yet arisen, and why, once a dispute has arisen, can it not be settled?”

The Buddha told Ananda:

“When bringing charges against another bhikkhu, they say that one who has not committed an offense has committed one; that one who has committed an offense has not committed one; that a light offense is grave; that a grave offense is light; that what is not Dharma is Dharma; that Dharma is not Dharma; that what is not Vinaya is Vinaya; that Vinaya is not Vinaya; that what was not instituted was instituted; and that what was instituted was abolished. For these reasons, a dispute arises in a Sangha in which no dispute had yet arisen, and once a dispute has arisen, it cannot be settled.”

Ananda again asked the Buddha:

“Venerable Sir, for what reasons does no dispute arise in a Sangha in which no dispute has yet arisen, and why, once a dispute has arisen, can it be settled?”

The Buddha answered Ananda (the reverse of the preceding passage).

27. The Buddha further told Ananda:

“There are ten kinds of roots of contention. They should be understood, and skillful means should be employed so that they may be settled. What are the ten kinds? (The reverse of the preceding passage.)

28. At that time, Upali rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, joined his palms, and addressed the Buddha:

“Venerable Sir, it is said that the Sangha is divided. To what extent is it called a division of the Sangha? Who disrupts the harmony of the Sangha?”

The Buddha answered: It is the ten matters stated above. On account of these ten matters, one seeks a faction or causes others to seek one, and then separately recites the precepts, performs the uposatha, and carries out formal acts as a separate group. To that extent, it is called a division of the Sangha. This is called disrupting the harmony of the Sangha.

Upali asked about the harmony of the Sangha (the reverse of the preceding passage).

XI. ELEVEN DHARMAS

1. There are eleven declarations for relinquishing the precepts: “I relinquish the Buddha, relinquish the Dharma, relinquish the Sangha, relinquish the preceptor, relinquish those who share the same preceptor, relinquish the acarya, relinquish those who share the same acarya, relinquish the bhikkhus who practice purity, relinquish the Pratimoksha, relinquish the Vinaya, and relinquish the training.” These are the eleven. Likewise, each set of ten declarations constitutes one category, continuing through “…not a samana, a son of the Sakyan,” and so forth in the same manner.

2. At that time, the Blessed One was in the forest near the city of Bất-thi.^[228] He addressed the bhikkhus:

“Wherever bhikkhus may be, they must not quarrel, revile one another, pour forth words like swords, or expose one another’s good and bad deeds. Even the recollection of such things brings no joy, much less living with them. You should resolutely understand the three qualities that swiftly bring cessation and the three qualities that cause increase.

What are the three? Thoughts of renunciation, thoughts free from ill will, and thoughts free from jealousy. These three swiftly bring cessation.

What are the three qualities that cause increase? Thoughts of sensual desire, thoughts of ill will, and thoughts of jealousy. These three qualities cause increase.

Therefore, wherever people quarrel, revile one another, pour forth words like swords, and expose one another’s faults and virtues, even recalling it brings no joy, much less living with it. You should therefore resolutely understand these three qualities that bring diminution and these three qualities that cause increase.

“If bhikkhus in any place do not quarrel with one another… (the meaning is the reverse of the preceding passage).

3. If, when a dispute occurs, neither side is forbearing, their hearts harbor defilement, they detest and harm one another, their anger increases, they are not well disciplined, they refuse one another’s admonitions, and they lose mutual respect, it should be known that this dispute will become increasingly entrenched and cannot be settled in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

If bhikkhus quarrel with one another but both sides are forbearing, their hearts do not harbor defilement, they neither detest nor harm one another, their ill will does not increase, they are well disciplined, they heed one another’s admonitions, and they do not lose mutual respect, then this dispute will not become entrenched and will be settled in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

If bhikkhus dispute with one another and neither side is forbearing, their hearts harbor defilement, they detest and harm one another, their ill will increases, they are not well disciplined, they refuse one another’s admonitions, and they lose mutual respect, then, when this dispute arises, if none of the seven methods for settling disputes is employed to bring it to an end, it should be known that the dispute will become increasingly entrenched and cannot be settled in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

If the dispute is settled in accordance with the Dharma… (the reverse of the preceding passage).

If bhikkhus quarrel with one another and do not permit senior, middle-ranking, and junior elders to deliberate impartially, then this does not accord or correspond with the Sutras^[229] or the principles of the Vinaya. If, when a dispute arises, none of the seven methods for settling disputes is employed to bring it to an end, the dispute will grow and become entrenched and cannot be settled in accordance with the Dharma, the Vinaya, and the Buddha’s teaching.

If the dispute is settled in accordance with the Dharma… (the reverse of the preceding meaning).

If they do not deliberate impartially on the dispute together with those who uphold the Vinaya, those who uphold the Dharma, and those who uphold the Matrka, then the dispute will increase, just as stated in the preceding passage.

If the dispute is settled in accordance with the Dharma… (it is likewise as stated above).

4. At that time, the Blessed One addressed Upali:

“You should not constantly accuse other bhikkhus of offenses. Why is this? If one accuses another of an offense while one’s own bodily and verbal conduct is impure, the other person will immediately say, ‘Venerable sir, you must first purify your own bodily conduct, verbal conduct, and deportment.’ Upali, if a bhikkhu’s bodily and verbal conduct is pure, the other person will have nothing to say.

“Furthermore, Upali, if one wishes to accuse another bhikkhu of an offense while one’s livelihood is impure, one has learned little, and one does not recite the Sutras, then, when the accusation is made, the other person will immediately say, ‘Venerable sir, you must first purify your own livelihood and recite the Sutras.’

“Upali, if one accuses another bhikkhu of an offense while one is not learned, does not know the Vinaya, and cannot explain matters clearly and eloquently, one is like a white goat. If one accuses another, the other person will say, ‘The venerable should first study the Vinaya and learn how to speak.’ Upali, if one accuses another bhikkhu of an offense while one is learned, recites the Vinaya, and speaks clearly and eloquently, the other person will have nothing to say. Upali, therefore, a bhikkhu should understand this.

5. If a bhikkhu is loved and respected by another, he should accuse that person of an offense. If he is not loved but is respected, he should make the accusation.

If he is not respected but is loved, he should make the accusation. If he is neither loved nor respected but can cause that person to abandon evil and return to what is wholesome, he should make the accusation. If he is neither loved nor respected and cannot cause that person to abandon evil and practice what is wholesome, but there is another bhikkhu whom that person esteems, respects, and trusts, who can cause him to abandon evil and practice what is wholesome, then that bhikkhu should make the accusation.

If he is neither loved nor respected and cannot cause that person to abandon evil and practice what is wholesome, and there is also no bhikkhu whom that person esteems, respects, and trusts who can cause him to abandon evil and practice what is wholesome, then, Upali, the Sangha should immediately abandon him, expel him, and say, ‘Wherever the venerable wishes to go, there too they will formally accuse you, call upon you to recollect, require your own admission, bar you from anuvada, bar you from the recitation of the precepts, and bar you from the invitation ceremony.

Just as a horse trainer, when faced with a vicious horse that is difficult to train, drives it away together with its saddle and bridle, so too is it with this bhikkhu.’ One must not seek authorization from such a person. This itself constitutes authorization.

Thus did the Buddha teach. After hearing this, Upali rejoiced, accepted it with faith and delight, and upheld it.

6. Upali said to the Buddha:

“Greatly Virtuous One, by how many grounds may proceedings be initiated against a bhikkhu?”

The Buddha said:

“Proceedings against a bhikkhu may be initiated on three grounds: a breach of the precepts, a breach of right view, and a breach of proper deportment.”

Upali asked again:

“When proceedings have been initiated on these three grounds, on how many grounds should an accusation be made?”

The Buddha said:

“An accusation should be made on the three grounds of having seen, heard, or suspected.”

Upali asked again:

“Proceedings are initiated on three grounds and an accusation is made on three grounds; how many qualities must the accuser possess before making the accusation?”

The Buddha said:

“That person must possess five qualities before making an accusation. (As stated previously: ‘It must be made at the proper time, not at an improper time.’^[230])

7. The Blessed One was beside a pond in the land of the Vajjis when he addressed the bhikkhus:

“Do you say that I teach the Dharma for the sake of robes, food and drink, medicines for treating illness, beds, and bedding?”

The bhikkhus said to the Buddha:

“Greatly Virtuous One, we would not dare entertain such a thought. We would not dare say that the Blessed One teaches the Dharma for the sake of robes, up to and including bedding.”

The Buddha said:

“If you do not think this, then what do you think?”

The bhikkhus replied:

“We think that the Blessed One teaches the Dharma because he extends loving-kindness toward sentient beings.”

The Buddha said:

“If you truly hold such a thought, then regarding the teachings that I have awakened to and directly realized—the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the four dhyanas, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—you should joyfully and harmoniously train together. If you joyfully and harmoniously train together, then when a bhikkhu violates a precept, you should not hastily charge him with an offense, but should first examine yourselves: ‘May this neither cause distress to myself nor harm another.

Does the offender dislike anger, bear no resentment, not find awakening difficult, and is he himself able to remove the offense, abandon unwholesome qualities, and abide in wholesome qualities?’ Having examined the matter in this way, you should carefully consider and deliberate. If you see that it may cause distress to yourself but will not harm the other person, and that the offender, though guilty, dislikes anger, is not difficult to bring to understanding, can soon remove the offense, abandon unwholesome qualities, and abide in wholesome qualities, that bhikkhu should think: ‘Although I shall suffer a little distress, the other person will not be harmed.

There will only be loving concern and benefit, enabling him to abandon unwholesome qualities and abide in wholesome qualities.’ Then he should charge him with the offense.

“A bhikkhu thinks: ‘If I charge another with an offense, I shall bring distress upon myself, but I shall not harm that person. That person is guilty and prone to anger, but he is easily brought to understanding and can quickly relinquish the offense.’” The remainder is as stated above.

“A bhikkhu further thinks: ‘If I charge another with an offense, I shall bring distress and harm upon myself. That guilty person is prone to anger, difficult to bring to understanding, and will not soon relinquish the offense. If I charge him and perform the formal act of reminding him, he will answer me with other evasive words and then become angry. A person such as this should be left alone with equanimity; there is no need to charge him with the offense any further.’

“When bhikkhus are thus harmonious and joyful, yet disputes arise concerning the Abhidharma, one should say: ‘Venerable Elders, the wording and meaning of what has been said are both in agreement; we should not dispute with one another.’ Another bhikkhu whose words are trusted and accepted by everyone should also say: ‘Venerable Elders, the wording and meaning of what has been said are both in agreement; we should not dispute with one another.’ Yet another bhikkhu whose words are trusted and accepted by everyone should likewise speak in this way.

“One should further say: ‘Venerable Elder, although the phrasing of what has been said differs, the meaning is the same. This is only a minor matter. Let us dispute no further.’ If there is someone trusted by many whose words are accepted, he too should speak in this way. Yet another person trusted by many, whose words are accepted, should likewise speak in this way.

“One should further say: ‘Venerable Elder, the wording of what has been said is the same, but the meaning differs,’ and proceed in the same manner.

“One should further say: ‘Venerable Elder, both the wording and the meaning of what has been said differ. Let us dispute no further.’ If there is someone trusted by many whose words are accepted, he too should speak in this way. Yet another person trusted by many, whose words are accepted, should likewise speak in this way.

“If such words are spoken, yet a dispute arises within the harmonious Sangha, they should assemble together in harmony. After assembling, they should examine the matter in this way: ‘If we dispute with one another, will this create an impediment to the Dharma of the renunciant or not? What do you think?’ A bhikkhu who perceives the correct principle should say: ‘Contention is indeed an impediment to the renunciant.’ One should further ask: ‘Does any learned person regard this as blameworthy?’ He should reply: ‘In my view, creating an impediment to the Dharma of the renunciant is blameworthy.’ One should further ask: ‘If impediments to the Dharma of the renunciant are blameworthy,

can they lead to wholesome roots and the attainment of the fruits of the renunciant life?’ A bhikkhu who perceives the correct principle should say: ‘In my view, what is blameworthy cannot lead to wholesome roots or to attainment of the fruits of the renunciant life.’ If, by proceeding in this way, the dispute is brought to an end, they should say to that bhikkhu: ‘Venerable sir, you have brought this dispute to an end for us.’ That bhikkhu should reply: ‘I cannot know the minds of others.

I rely solely upon the Buddha. At one time, the Blessed One taught me the most excellent and supremely wondrous Dharma, revealing what is wholesome and what is unwholesome. Just as I heard this Dharma from the Blessed One, so have I now repeated it to you.’ If, upon hearing this, that bhikkhu relinquishes the dispute, then in speaking these words this bhikkhu has neither exalted himself nor disparaged another.

Thus, the other bhikkhus have no grounds on which to reproach him.”

Thus taught the Buddha. After hearing this, the bhikkhus rejoiced, believed with delight, accepted it, and upheld it.

8. There are thirteen kinds of persons who, if they have not received full ordination, must not be given it, and who, if they have already received it, should be expelled:^[231] one who declares himself to have committed a pārājika offense; one who has violated a bhikkhuni; one who obtained ordination with the mind of a thief; one who has broken with both the Buddhist order and an externalist sect; a paṇḍaka; 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; one who, with an evil mind, has drawn blood from the Buddha’s body; a nonhuman being; an animal; and a hermaphrodite.

These are the thirteen kinds of persons who, if they have not received full ordination, must not be given it, and who, if they have received full ordination, should be expelled.

9. At that time, the Buddha addressed Upāli:

“You must not charge other bhikkhus with offenses at all times. Why is this? If a bhikkhu wishes to charge another bhikkhu with an offense while his own bodily conduct is not pure, the other will say: ‘Venerable Elder, you should first purify your own bodily conduct.’ If he charges another bhikkhu with an offense while his own bodily conduct is pure, the other will have nothing to say.”

The same applies when one’s speech is not pure, one’s livelihood is not pure, one is not learned, one does not recite the Vinaya, one does not examine the Sutras, one’s exposition is unclear, one is like a white goat, or one’s bodily conduct toward virtuous bhikkhus is not loving and harmonious.

10. “Furthermore, Upāli, if a bhikkhu wishes to clear another person of an offense, he should not cause the person to incur an offense. If there has been a violation, he should charge him; if there has been no violation, he should not charge him. On the basis of that bhikkhu’s own admission, he should perform the formal act based on his own admission, speaking skillfully, clearly, and beneficially.

“Furthermore, Upāli, a bhikkhu who charges another with an offense should possess five qualities: he should speak at the proper time, not at an improper time... (as with the five qualities stated above).

11. “Upāli, if a bhikkhu possesses these seventeen qualities, he should charge another bhikkhu with an offense.

12. A person possessing any of twenty-two qualities must not confer full ordination upon another: not knowing the Dharma, not knowing what is not the Dharma, and so forth through not knowing what is a valid teaching, not knowing what is not a valid teaching, not knowing which offenses can be confessed, not knowing which offenses cannot be confessed, not knowing how to make confession, and not knowing whether confession has effected purification. A person possessing any of these twenty-two qualities must not confer full ordination upon another.

A person possessing the opposite twenty-two qualities should confer full ordination upon another.

13. At that time, the Buddha addressed the bhikkhus:

“A person qualified to adjudicate a matter is known by twenty-two modes of conduct: he fully observes the two hundred and fifty precepts; is learned; is skilled in explaining the Abhidharma and Vinaya; does not engage in disputes with others; and does not persist obstinately in this matter. One who should be reproved, he reproves and only then settles the matter; one who should be instructed, he instructs and only then settles the matter; one who should be expelled, he expels and only then settles the matter.

He is without attachment, without anger, without fear, and without delusion. He does not accept food from this faction, nor does he accept food from the other faction. He does not accept robes, bowls, sitting cloths, or needle cases from this faction, nor does he accept robes, bowls, sitting cloths, or needle cases from the other faction.

He does not provide for this faction, nor does he provide for the other faction. He does not enter the village with this faction, nor does he enter the village with the other faction. He neither makes an appointment with them nor goes to their place.

If he arrives later, he sits behind them. One who possesses these twenty-two modes of conduct is known to be a person qualified to adjudicate a matter.”

Thus taught the Buddha. Having heard this, the bhikkhus rejoiced and respectfully put it into practice.

Notes:

^[183] The components of language: ba-đà-xá 波陀舍 (Skt., Pali: pada, phrase, sentence, or clause), a-nậu-ba-đà-xá 阿[少/兔]波陀舍 (Skt., Pali: anupada, successive phrase), tiện-xà-na 便闍那 (Skt. vyañjana: wording, word), a-nậu-tiện-xà-na 阿[少/兔]便闍那 (Skt., Pali: anuvyañjana: successive wording), ác-xoa-la 惡叉羅 (Skt. akṣara, Pali: akkhara, letter, alphabetic character, syllable), a-nậu-ác-xoa-la 阿[少/兔]惡叉羅 (Skt. anu-akṣara, successive letter).

^[184] This sentence may be understood as follows: “Whatever sounds, words, and syntactic forms I have approved, you should follow them in your practice.” This concerns rendering the Buddhist scriptures into the standardized Sanskrit language of the Vedas, which the Buddha did not permit. See Part IV, Chapter II, “Miscellaneous Matters,” section 17, n. 62.

^[185] A-nan-phân-để 阿難分坻; a transcription of Skt. (Pali) Anāthapiṇḍika, translated as Provider for the Orphaned and Solitary. In the passages above, it is transcribed as A-nan-bân-để 阿難邠坻 and translated as Provider of Food for the Orphaned and Solitary.

^[186] Mother Tỳ-xá-khư, also called above Mother Tỳ-xá-khư Vô-la-di. Pali: Visākhā-Magāra-Matā.

^[187] See the Vietnamese edition, Part III, Chapter IX, “Kauśāmbī,” section 5.

^[188] This comprises the following categories concerning the five qualities of what “should be said” and “should not be said,” as in categories 180–185 above.

^[189] Chinese edition, Part III, Chapter XI, “The Khandhaka on Suspension.” Vietnamese edition, Part III, Chapter XIV, “Acts of Suspension.”

^[190] See the categories: “One Quality,” categories 1 and 2; “Two Qualities,” category 126; “Three Qualities,” category 153; “Four Qualities,” category 56.

^[191] See above, “Two Qualities,” category 136; “Three Qualities,” category 156; “Four Qualities,” category 57.

^[192] For details, see “Four Qualities,” category 58.

^[193] See Part III, Chapter XIV, “Acts of Suspension,” section 2, nn. 7, 8, and 9.

^[194] Pali, Vin. v. 92, 133: cha āpattisamuṭṭhānā, six origins of offenses.

^[195] See Dīrgha Āgama 8 (T01n01, p. 51c26): six roots of disputes. See also Madhyama Āgama 52 (T01n26, p. 753c9). Ten Recitations Vinaya 50 (T23n1435, p. 367a07), six roots of disputes 六諍本: 1. anger and refusal to speak; 2. an evil disposition and the desire to cause harm; 3. greed and jealousy; 4. deceit and crookedness; 5. absence of shame and moral dread; 6. evil desires and wrong views. Compare Pali, Saṅgi, D. iii. 246: cha vivādamulāni.

^[196] See “Five Qualities,” category 129.

^[197] Suspension by means of the seven classes of offenses. See Part III, Chapter XIV, “Acts of Suspension,” section 2, “Suspension from the Recitation of the Precepts.”

^[198] The seven classes of offenses, or seven aggregates of offenses. Pali: sattāpattikkhandhā. See “Five Qualities,” category 93.

^[199] See Part I, Saṅghādisesa 1 for bhikkhus. Vietnamese edition, fascicle 1, p. 93.

^[200] Vietnamese edition, fascicle 2, p. 975.

^[201] The base text reads: sử 使. Other editions read: canh 更. Compare Pali, Vin. v. 135: one endowed with seven qualities is called a bhikkhu who upholds the Vinaya (many groups of seven, as in the Chinese): he knows what is an offense and what is not an offense... and recollects his many various former lives (anekavihitaṃ pubbenivāsanṃ anussarati).

^[202] See “Five Qualities,” category 219.

^[203] See above, “Two Qualities,” category 136; “Three Qualities,” category 156; “Four Qualities,” category 57; “Five Qualities,” category 220.

^[204] See category 13 above.

^[205] See “Six Qualities,” category 1.

^[206] That is, the “Eight Principles of Respect.”

^[207] See Part IV, Chapter II, “Miscellaneous Matters,” section 27, “Turning the Bowl Down.”

^[208] See Pācittiya 12 for bhikkhus.

^[209] The base text reads: vô sở nhiệm 無所任. Other editions read: vô sở trụ.

^[210] See Saṃyukta Āgama 33 (T02n99, p. 235a6). Pali, A. viii. 14, Assakhaluṅka.

^[211] Thủ ư hạ đạo 取於下道. This means returning to lay life. The Chinese is a literal translation; cf. Pali: hīnāya āvattati.

^[212] Compare Pali, A. iv. 128: Aggikkhandhopama.

^[213] See Part III, Chapter XIV, section 2, “Acts of Suspension.” Concerning the meaning of action and non-action, see nn. 7, 8, and 9 in the passage cited above.

^[214] See “Five Qualities,” category 219.

^[215] See above, “Two Qualities,” category 136; “Three Qualities,” category 156; “Four Qualities,” category 57; “Five Qualities,” category 220.

^[216] See Part I, Nissaggiya 1 for bhikkhus, n. 8; Vietnamese edition, fascicle 1, p. 236. The transcription here differs in several places from that in the passage cited above. See also Part III, Chapter VI, “Robes.”

^[217] See Part III, Chapter VI, “Robes,” n. 7.

^[218] The text reads: “robe for one who has just given birth.” One edition reads: “sơ hư.” Above, the passage cited in n. 217 calls it a “maternity robe.”

^[219] The Chinese text reads: “robe for the enthronement of a king.” Above, the passage cited in n. 217 calls it a “robe for assuming royal office.”

^[220] Ten Recitations Vinaya 33: A bhikkhu has committed a pārājika offense, but the Sangha has not yet charged him with the offense. That is, he has not yet been formally accused of committing a pārājika offense.

^[221] Ten Recitations Vinaya 33: conforming to the lawful affairs of the Sangha.

^[222] Ten Recitations Vinaya 33: not treating the Sangha with contempt, that is, not opposing the lawful decisions of the Sangha.

^[223] See Part III, Chapter XIV, section 2, and the explanation in section 3 concerning the ten lawful cases.

^[224] Ten among the thirteen disqualifying impediments. Such a person is not recognized as a bhikkhu, even though he has received ordination.

^[225] See “Five Qualities,” category 206.

^[226] See Part III, Chapter XVI, section III.2(ii.c).

^[227] See the Vietnamese edition, fascicle 1, p. 25, nn. 31 and 32.

^[228] Bất-thi thành lâm 不尸城林.

^[229] In the text: tu-đố-lộ 修妒路.

^[230] See “Five Qualities,” category 215; “Ten Qualities,” category 9.

^[231] Here all thirteen disqualifying impediments are stated. See Part III, Chapter I, “Ordination.”