善見律毘婆沙

The Khandhaka on the Kathina Robe.

Question: How many persons are required to receive the Kathina robe?

Answer: At least five persons who entered the rains retreat at the proper time are required to receive the Kathina robe. One who has broken the rains retreat, one who entered the later rains retreat, or one who resides at another dwelling place is not eligible. If a dwelling place does not have five persons, members of the Sangha from another monastery may be invited to make up the required quorum for the reception. A visiting bhikkhu who comes to complete the quorum is not entitled to receive a share of the robes.

If a dwelling place has four bhikkhus and one novice and the rains retreat is about to end, that novice may be given the higher ordination to complete the quorum of five persons for receiving the Kathina robe. That newly ordained bhikkhu is also entitled to receive a share.

The same applies when there is one bhikkhu and four novices who receive the higher ordination.

If a dwelling place has five or more bhikkhus but they do not know how to receive the Kathina robe, they may invite a bhikkhu who knows the procedure from another dwelling place to come and conduct the formal act for receiving the Kathina robe. He is permitted to conduct the formal act but is not entitled to a share of the robes.

The Dharma teacher said: Who is permitted to offer a Kathina robe to the Sangha?

Answer: Robes from any of the seven assemblies, as well as robes offered by devas, may be accepted as Kathina robes.

If a person who does not understand how to prepare a Kathina robe comes to inquire, the bhikkhu should instruct that person. A Sanghati robe (the multilayered robe), an Uttarasanga robe (the robe worn over the left shoulder), or an Antaravasa robe (the inner robe)—any of these may be received as the Kathina robe.

On the sixteenth day, when the first light of dawn appears, the cloth for making the Kathina robe should be brought and presented to the Sangha. The bhikkhu should tell the donor that a sufficient number of needles and threads, as well as bhikkhus to make and dye the robe, are required.

Having heard this, the donor should offer food and drink according to the number of bhikkhus making the robe. The person receiving the Kathina robe on behalf of the Sangha must know the procedure for receiving it. If it is cloth from which a robe is to be made, it must first be washed clean and given to many bhikkhus, who together cut, piece, and sew it; on that very day it must be dyed and marked, and then received.

If many people bring Kathina robes, only one robe is to be received; the remainder is to be distributed. A formal act should be performed for its reception.

To whom should the Sangha present the Kathina robe? It should be presented to one whose robe is torn. If many bhikkhus have damaged or torn robes, the eldest should be selected to receive it. If there is no elder, the one with the greatest seniority in rains should be selected. It must not be presented to one who is greedy and miserly.

The Buddha told the bhikkhus: The formal act concerning the Kathina robe should be observed in this manner.

It is stated in the Vinaya that if the robe has not yet been completed, another bhikkhu should be summoned to help complete it. One must not claim personal virtue as a reason for obstructing the making of the robe, except in the case of illness.

The Dharma teacher said: Why is such earnest care devoted to the Kathina robe? Because it is praised by the Buddhas.

In the past, the Buddha named Paduma had a shravaka disciple named Sujata. When he was unable to finish making the Kathina robe within the day, the Buddha ordered sixteen thousand bhikkhus to assemble and help make the Kathina robe.

After it had been completed, the bhikkhu appointed to hold the robe relinquished the Sanghati robe that he had been maintaining and said, “This is the Kathina robe; I undertake to maintain it”—repeating this three times. After saying this three times, he placed the robe upon himself, arranged his robe to bare his left shoulder, went before the senior bhikkhu, joined his palms toward the Sangha, and said, “Venerable ones, I have, in accordance with the Dharma, undertaken to maintain the Sangha’s Kathina robe. May the Sangha rejoice in this.”

The senior bhikkhu stood up, arranged his robe to bare his left shoulder, joined his palms toward the Sangha, and said, “This elder has, in accordance with the Dharma, undertaken to maintain this Kathina robe of the Sangha. I rejoice in this.”

In succession, down to the most junior bhikkhus, they likewise spoke. The Sangha as a whole, or a group of persons, may not collectively receive the Kathina robe. The Kathina robe may be received by only one person. When the Sangha or the group rejoices afterward, they too fulfill the Kathina observance.

If someone brings all three robes and presents them to the Sangha as Kathina robes, saying that whoever receives the Kathina robe is to receive all three robes, then, in accordance with the donor’s words, all three robes should be presented to the person receiving the Kathina robe. The other members of the Sangha may not receive them.

After the Kathina robe has been received, if offerings are presented to the Sangha, ordinary articles are to be distributed, while precious articles belong to the Sangha of the four directions.

If there are many dwelling places within a single uposatha boundary, they may not separately receive Kathina robes. They should assemble harmoniously in one place and, in accordance with the Dharma, receive a single Kathina robe. It must not be sewn beforehand; only the measurements and markings should be made beforehand. The person appointed to keep the robe should carry the unsewn robe outside the boundary.

“Outside the boundary” means to another monastery.

The Dharma teacher said: After the person selected has received the Kathina robe, he takes the cloth for making the robe and goes outside the boundary to another monastery to make the robe.(?)

Because he wishes to dwell in comfort, he has no intention of returning: after the bhikkhu has left the boundary, he sees that the new dwelling place has good lodgings and forms the intention not to return. He first loses his former dwelling place and subsequently loses the benefit of the robe.... The other passages are clearly explained in the Vinaya.

“I shall neither make the robe nor return”: if he has formed this thought, he loses both the dwelling place and the benefit of the robe.

Loss due to the time for making the robe: the person appointed to make the robe first loses the dwelling place and afterward loses the benefit of the robe.

Loss due to hearing: he first loses the benefit of the robe and afterward loses the dwelling place.

There is no longer any expectation of obtaining sufficient cloth to make the robe: first he loses the dwelling place; after losing the expectation of cloth, cloth may again be obtained as expected, or cloth may be obtained without having been expected.

The order of this passage is variously rearranged, thereby producing many statements, but it contains no profound meaning. It is clearly explained in the Vinaya.

Here ends the Khandhaka on the Kathina Robe (Kathinakkhandhakavannanā nitthitā).

-ooOoo-

A person undergoing probation, if invited by someone or if asked to confer ordination upon another, is permitted temporarily to suspend the observance. After completing the matter, he should return and continue the observance.

When relinquishing the observance of probation, he should say: “I relinquish the parivasa observance,” repeating this three times.

Regarding the observance of manatta—conforming to the discipline of the Sangha—if a person is undergoing this observance and all the bhikkhus there depart, he need only resolve mentally: “If a bhikkhu comes, I shall report to him.” If throughout the six days of this observance no bhikkhu is present to whom he can report, he may nevertheless be rehabilitated from the offense.

If many bhikkhus come and go in the monastery, making it difficult to report to them, then on the day when the observance is to be relinquished, before the first light of dawn appears, four or five bhikkhus should be taken outside the boundary, beyond the distance of a stone’s throw. The person undergoing the observance should announce to the Sangha: “I have undergone the observance for ... days; ... days remain.”

If a bhikkhu from within the boundary comes to the place where the observance is being performed, the person should report to him. If he does not report, he loses a night from the number of days for which the observance has been performed.

If bhikkhus accompany him, after he has undertaken the observance, when they return they should leave one bhikkhu behind to wait until the first light of dawn appears so that the observance may be relinquished. They may then return to the monastery together and proceed according to the former procedure. After completing six nights, he may be rehabilitated from the offense.

The procedure for rehabilitation from the offense is clearly stated in the Vinaya text and therefore is not set forth again.

At that time, at a dwelling place in Kosambi, there were two bhikkhus: one was a Vinaya master and the other a Sutta master.

One day, after entering the latrine and using the basin of water for washing, the Sutta master neither poured out the remaining water nor turned the basin upside down. Upon entering the latrine and seeing water still left in the washing basin, the Vinaya master asked the Sutta master, “Who entered the latrine without pouring out the remaining water and turning the basin upside down?”

The Sutta master replied: “It was I.”

The Vinaya master asked: “Do you know the nature of the offense?”

The sutta master replied:

“I truly did not know the nature of the offense.”

The Vinaya master said:

“You have committed a dukkata offense.”

The sutta master said:

“If I have committed a dukkata offense, I must confess it.”

The Vinaya master asked:

“Did you do it intentionally?”

The sutta master replied:

“I did not do it intentionally.”

The Vinaya master said:

“If you did not do it intentionally, there is no offense.”

The sutta master clearly heard the Vinaya master say that there was no offense.

Upon returning to his quarters, the Vinaya master told his disciples:

“That sutta master does not know what constitutes an offense or what does not constitute an offense.”

Hearing their teacher say this, the Vinaya master’s disciples told the sutta master’s disciples that their teacher knew nothing at all about what constituted an offense and what did not.

Hearing this, the sutta master’s disciples went and told their teacher about the matter.

Upon hearing what his disciples said, the sutta master told them:

“This Vinaya master previously said that I was without offense, but now he says that I have committed an offense. That Vinaya master speaks falsely.”

Hearing their teacher say this, the sutta master’s disciples told the Vinaya master’s disciples that their teacher had committed the offense of false speech.

Upon hearing this, the Vinaya master’s disciples reported it to their teacher. In this way, the matter spread and became a great dispute. Afterward, the Vinaya master found fault with the sutta master and therefore assembled the Sangha to formally charge him with an offense and perform the kammavaca for imposing the formal charge. Hence, the Vinaya speaks of imposing a formal charge in harmony.

Question:

“Why did the Buddha, by means of his spiritual power, leave his seat and go to the country of Savatthi without saying anything to the bhikkhus?”

Answer:

“If, in the midst of the Sangha, the Buddha had acted as adjudicator, those whose position prevailed would have rejoiced, while those whose position was rejected would have said that the Buddha was partial to the other group. They would have slandered the Tathagata, saying that he harbored affection and aversion. Because they slandered the Buddha, they would have fallen into hell after death. Therefore, the Buddha left his seat and departed, refusing to adjudicate their dispute.”

Here ends the Khandhaka on Kosambi (Kosambhikkhandh-akavannanà nitthità).

-ooOo-

The Campa Khandhaka is not explained (Campeyyak-khandhakavannanà nitthità).

A dispute conducted through words is settled by two methods of vinaya: sammukhavinaya, settlement in the presence of the parties, and yebhuyyasika, settlement according to the majority of virtuous persons. Sativinaya, settlement by mindfulness, applies only to a bhikkhu who has eradicated craving, down to one who has attained the state of an anagamin; it is not used for an ordinary person.

Yebhuyyasika means going everywhere to seek bhikkhus who know the Dharma so that they may adjudicate; therefore, it is called yebhuyyasika vinaya, the vinaya of seeking many.

Matika refers to the two Patimokkhas, the disciplinary codes of the bhikkhus and bhikkhunis.

If a salaka ballot is conducted and the side receiving the greater number of ballots is contrary to the Dharma, the ballots should be collected and it should be announced that they will be distributed again the following morning.

In the meantime, further persons who support the position in accordance with the Dharma should be sought.

If a senior elder takes a ballot for the position contrary to the Dharma, the ballot counter should privately say in a low voice:

“Venerable sir, being advanced in years, why do you take a ballot contrary to the Dharma? You should take the ballot that accords with the Dharma.”

Here ends the section on the seven methods for settling disputes (Satta adhikaranasamathà).

The Khandhaka on Bhikkhunis:

Why did the Buddha not permit women to go forth? It was out of reverence for the Dharma. If women were permitted to go forth, the True Dharma would endure for only five hundred years. Because the Buddha established the eight principles of reverence for bhikkhunis, the True Dharma would instead endure for one thousand years.

The Dharma master said:

“After one thousand years, will the Buddha’s Dharma be completely extinguished?”

Answer:

“It will not be completely extinguished. During the first one thousand years, there will be those who attain the threefold knowledge. During the next one thousand years, there will be arahants who have eradicated craving, but no one will attain the threefold knowledge.

During the next one thousand years, there will be those who attain the state of an anagamin. During the following one thousand years, there will be those who attain the state of a sakadagamin. During another one thousand years, there will be those who attain the state of a sotapanna.

The Dharma will be studied during the following five thousand years, and during these five thousand years there will be those who attain the Path. After these five thousand years, there will be study but no attainment of the Path. After ten thousand years (10,000), all scriptures preserved in writing will have disappeared entirely; only the outward signs of shaving the head and wearing Dharma robes will remain.”

Here ends the Khandhaka on Bhikkhunis.

Property of great value is not to be divided: the Sangha’s fields, gardens, ponds, and wells must not be sold or exchanged for other property, except by exchanging them for property of the same kind. The Sangha’s property, such as beds, seats, and utensils, must not be divided or sold, except by exchange. Cases for eye medicine, ear picks, needles and thread, small knives, door locks, khakkharas, small rings (?), and iron implements may be divided. Other implements must not be divided, except knives or axes for splitting tooth-cleaning sticks; small knives, leather sandals, and parasols may also be divided.

If someone offers bamboo, grass, or land, these must not be divided. If medicine is offered, it may be divided. If chests or cabinets are offered, they must not be divided. If utensils for the Sangha’s quarters are offered, none of them may be divided, except oil containers.

Here ends the Khandhaka on Observances (Vattakkhandhaka).

Chapter in Which the Venerable Sariputta Questions Upali About the Practice of the Vinaya

(The Southern Tradition Vinaya Pitaka, Volume 5, page 329, V.3–8).

The Verses:

Sariputta asked Upali (U-bà-li, Upali):

How many offenses arise through the body?

How many offenses arise through speech?

How many offenses are concealed?

How many kinds involve physical contact?

Upali replied to Sariputta in verse:

Through the body there are six offenses;

Through speech there are also six.

There are three offenses of concealment;

There are five offenses involving physical contact.

Question 2:

At daybreak, how many offenses?

After three proclamations, how many offenses?

In how many cases are there eight matters?

How many comprise the whole collection? (Sabbasamgaho—all training rules)

Answer:

When day has dawned, there are three offenses.

After three proclamations, there are two.

This is one set of eight matters;

One comprises all matters.

Question 3:

The Tathagata clearly established the training rules;

How many characteristics does the Vinaya have?

How many kinds of grave offenses are there in the Vinaya?

How many kinds of gross offenses are concealed?

Answer:

The Tathagata taught through analysis;

The Vinaya consists of two characteristics.

There are two grave offenses in the Vinaya (parajika and sanghadisesa);

There are also two kinds of concealed gross offenses.

Question 4:

In the midst of a village, how many offenses?

In crossing a river, how many?

Eating what kind of flesh entails a thullaccaya?

What kinds of flesh entail a dukkata?

Answer:

In the midst of a village there are four;

In crossing a river there are also four.

One kind of flesh entails a thullaccaya;

Nine kinds entail a dukkata.

Question 5:

At night, how many offenses arise from conversing?

By day, how many offenses arise from conversing?

How many offenses arise from giving?

How many offenses arise from receiving?

Answer:

At night, conversing entails two offenses;

By day, conversing also entails two.

Giving entails three offenses;

Receiving entails four.

Question 6:

How many offenses are confessed before another?

How many offenses require a kammavaca?

Having been committed, which cannot be confessed?

The Tathagata clearly established this.

Answer:

Five offenses can be confessed;

(The?) sixth offense requires a kammavaca.

One offense cannot be confessed;

The Tathagata established these distinctions.

Question 7:

How many essentials are there in the Vinaya?

The Buddha taught bodily and verbal actions;

How many kinds of tastes are untimely?

How many kinds require a motion followed by three proclamations?

Answer:

The Vinaya rests upon two essentials: body and speech;

Bodily and verbal actions are likewise.

There is one kind of untimely taste;

One requires a motion followed by three proclamations.

Question 8:

How many kinds of parajika are there?

How many kinds of land are held in common?

How many kinds of nights entail the loss of a day?

How many rules concern two fingerbreadths? (Bhikkhuni Pacittiya 5)

Answer:

There are two kinds of parajika;

There are two kinds of land belonging to a common residence.

There are also two ways of losing a night;

There are two rules concerning two fingerbreadths.

Question 9:

How many kinds of striking the body are there?

How many kinds of schism in the Sangha are there?

How many offenses arise at the beginning of the act?

How many arise after the motion has been made?

Answer:

There are two kinds of striking the body;

There are two causes of schism in the Sangha.

At the commencement of the act, there are two offenses;

After the motion, there are also two.

Question 10:

How many offenses arise from killing living beings?

How many grave offenses arise through speech?

How many kinds of abuse are there?

How many kinds of matchmaking are there?

Answer:

Killing living beings entails three offenses;

There are three grave offenses arising through speech.

There are also three kinds of abuse;

Matchmaking entails three offenses.

Question 11:

How many persons are required for higher ordination?

How many kinds of formal acts are there?

How many kinds of permanent expulsion are there?

How many kinds involve a single declaration?

Answer:

Ordination is not conferred with three persons.

A formal act comprises three persons.

Permanent expulsion likewise has three kinds.

A single declaration also has three kinds.

Question 12:

How many offenses are there concerning theft?

How many offenses are there concerning sexual intercourse?

How many kinds are there in intentional killing?

How many are there concerning casting away?

Answer:

There are three offenses concerning theft.

There are four offenses concerning sexual intercourse.

There are three offenses when killing is accomplished.

There are five concerning casting away.

(Casting away with the intent that one die has five. See the Southern Tradition Vinaya Pitaka, page 338, note 5.)

Question 13:

In instructing bhikkhunis,

How many Pacittiyas and Dukkatas are there?

How many kinds of confidence qualify one to participate?

How many kinds are there concerning robes?

Answer:

In the matter of instructing bhikkhunis,

There are Pacittiya and Dukkata.

There are four kinds of confidence in the Buddha's teaching.

In giving robes, there are two kinds of offenses.

Question 14:

How many rules did the Buddha prescribe for bhikkhunis?

How many Parajikas are there?

How many concern eating seeds?

Pacittiya and Dukkata?

Answer:

Among the rules the Buddha prescribed for bhikkhunis,

There are eight Parajikas.

There are Pacittiya and Dukkata

For consuming living seeds.

Question 15:

How many offenses occur while walking?

How many offenses occur while standing?

How many offenses occur while sitting?

How many offenses occur while sleeping?

Answer:

There are four offenses while walking.

There are four offenses while standing.

There are four offenses while sitting.

There are four offenses while sleeping.

Question 16:

How many Pacittiyas are there,

All not of a single kind,

Neither earlier nor later,

But incurred at the same time?

Answer:

There are five Pacittiyas.

They are not of a single kind,

Neither earlier nor later,

But incurred at the same time.

Question 17:

How many Pacittiyas are there,

All not of a single kind,

Neither earlier nor later,

But incurred at the same time?

Answer:

There are nine Pacittiyas.

They are not of the same kind,

Neither earlier nor later,

But incurred at the same time.

Question 18:

How many Pacittiyas are there,

Not of the same kind,

Confessed by body—or speech—

As the Tathagata clearly taught?

Answer:

There are five Pacittiyas.

They are not of the same kind.

They are confessed with a single declaration,

As the Tathagata clearly taught.

Question 19:

How many Pacittiyas are there,

Not of the same kind?

With how many declarations are they confessed,

As the Tathagata clearly taught?

Answer:

There are nine Pacittiyas.

They are not of the same kind.

They are confessed with a single declaration,

As the Tathagata clearly taught.

Question 20:

How many Pacittiyas are there,

Not of the same kind,

Confessed under their individual names,

As the Tathagata clearly taught?

Answer:

There are five Pacittiyas.

They are not of the same kind.

They are confessed under their individual names,

As the Tathagata clearly taught.

Question 21:

How many Pacittiyas are there,

Not of the same kind,

Confessed by the names and classes of offenses,

As the Tathagata clearly taught?

Answer:

There are nine Pacittiyas.

They are not of the same kind.

They are confessed by the names of their classes,

As the Tathagata clearly taught.

Question 22:

How many offenses involve admonition three times?

How many are for the sake of eating?

How many occur while eating?

How many arise because of eating?

Answer:

At the third admonition there are three offenses.

There are six offenses for the sake of eating.

There are three offenses while eating.

Five kinds give rise to offenses concerning eating.

Question 23:

In all cases exceeding three times,

How many occasions of offense are there?

How many persons are questioned about an offense?

How many can cause a dispute to be avoided?

Answer:

In all cases exceeding three times,

There are five occasions of offense.

Five persons answer questions concerning offenses well.

Five persons give rise to disputes.

Question 24:

How many persons are required to adjudicate a matter?

By how many methods is it settled?

How many cases are without offense?

In how many respects is wholesomeness established?

Answer:

Five persons are required to decide a matter.

Five persons are employed to settle it.

There are five classes of persons who are pure.

Wholesomeness is established in three respects.

Question 25:

At night, how many bodily offenses are committed?

By day, how many bodily offenses are committed?

Upon seeing, how many offenses are there?

How many offenses concern almsround?

Answer:

At night, two bodily offenses are committed.

By day, two bodily offenses are committed.

Upon seeing, one offense is incurred.

There is one offense concerning almsround.

Question 26:

How many kinds of gratitude are there?

Through how many persons is confession accomplished?

How many kinds of persons are expelled?

How many wholesome practices are there?

Answer:

There are eight kinds of gratitude.

Through a person, confession is accomplished.

There are three classes of persons who are expelled.

There are forty-three wholesome practices.

Question 27:

How many occasions of false speech are there?

How many rules concern seven days?

How many Patidesaniya rules are there?

How many kinds of confession are there?

Answer:

There are five occasions of false speech.

There are two rules concerning seven days (Southern Vinaya, vol. 5, page 33, line 10 from below).

There are twelve Patidesaniyas.

There are also four kinds of confession.

Question 28:

How many factors constitute false speech?

How many factors constitute the Uposatha?

How many factors concern a messenger?

How many rules concern non-Buddhist ascetics?

Answer:

Eight factors constitute false speech.

The Uposatha also has eight.

A messenger also has eight.

Non-Buddhist ascetics have eight rules.

Question 29:

How many declarations are there in ordination?

For how many classes should one rise respectfully?

How many classes should be invited to sit?

How many rules concern instructing bhikkhunis?

Answer:

Higher ordination has eight declarations.

One should rise respectfully for eight classes.

Eight classes should be invited to sit.

There are eight rules for instructing bhikkhunis.

Question 30:

To how many classes of persons should one not bow,

Nor salute with palms joined?

How many Dukkatas are there?

How many kinds concern the use of robes?

Answer:

One should not bow to ten classes of persons,

Nor salute them with palms joined.

There are ten Dukkatas.

There are also ten kinds concerning the use of robes.

Question 31:

How many unwholesome formal acts are there,

As the Tathagata clearly taught,

In the Campa section of the Vinaya,

Where all the formal acts are unwholesome?

Answer:

There are twelve unwholesome formal acts,

As the Tathagata clearly taught,

In the Campa section of the Vinaya,

Where all the formal acts are unwholesome.

Question 32:

In accordance with each question asked by the venerable one,

I have answered as appropriate.

Answering each question in turn,

There remains not a single doubt.

Explanation:

Answer: 1. Acquired through the body; 2. acquired through speech; 3. acquired through body and speech; 4. acquired through body and mind; 5. acquired through mind and speech; 6. acquired through body, speech, and mind.

There are six offenses of bodily action, beginning with sexual intercourse and anger. There are six offenses of verbal action, beginning with deceit and false speech.

There are three offenses concerning concealment: 1. If a bhikkhuni conceals a grave offense, she commits a Parajika. 2. If a bhikkhu conceals another person's grave offense, he commits a Pacittiya. 3. If a bhikkhu conceals his own grave offense, he commits a Dukkata. These are the three offenses arising from concealment.

There are five offenses concerning physical contact:

1. If a bhikkhuni touches a man, she commits a Parajika.

2. If a bhikkhu touches a woman, he commits a Sanghadisesa.

3. If a bhikkhu touches a woman's clothing, he commits a Thullaccaya.

4. If a bhikkhu uses a robe to touch a woman, he commits a Dukkata.

5. If a bhikkhu pokes another bhikkhu with his finger, he commits a Pacittiya. These are the five offenses.

There are three offenses incurred when dawn appears:

After one night, six nights, seven nights, ten nights, or more than one month, when dawn appears, a Nissaggiya Pacittiya is incurred. If a bhikkhuni spends the night alone, when dawn appears, she commits a Sanghadisesa. If a bhikkhu conceals his own offense, when dawn appears, he commits a Dukkata. These are the three kinds of offenses incurred when dawn appears.

There are two classes concerning the threefold proclamation: 1. Bhikkhus. 2. Bhikkhunis. While the monastic code is being recited, when the officiant proclaims three times, a person who has an offense but does not disclose it commits a Dukkata. These are the two classes of offenses arising from the threefold proclamation.

The eight matters said in the Vinaya to constitute offenses are the Parajika offenses of bhikkhunis.

All classes form one: In the introduction to the monastic code, it is said that one who remembers having an offense must disclose it. Since disclosure applies to all five classes of offenses, they are said to form one class.

The Tathagata clearly explained: He explained and distinguished the light and grave aspects of the characteristics of the precepts.

The Vinaya principally concerns two kinds of action: bodily and verbal.

In the Vinaya, there are two classes of grave offenses: Parajika and Sanghadisesa.

The concealment of grave offenses likewise concerns two classes: Parajika and Sanghadisesa.

There are four offenses within a village: A bhikkhu and a bhikkhuni arrange to travel together. When the bhikkhu takes the first step, he commits a Dukkata; upon reaching the boundary of the village, the bhikkhu commits a Pacittiya; when the bhikkhuni has one foot inside the boundary and one foot outside, she commits a Thullaccaya; when both feet have entered the boundary, she commits a Sanghadisesa. These are the four offenses within a village.

Crossing a river entails four offenses: when a bhikkhu and a bhikkhuni agree to travel together by boat, as soon as they set out, the bhikkhu commits a Dukkata. Upon boarding the boat, the bhikkhu commits a Pacittiya. When the bhikkhuni steps onto the shore with one foot, she commits a Thullaccaya. When she steps onto the shore with both feet, she commits a Sanghadisesa. These are the four offenses concerning crossing a river.

(Eating) one kind of flesh entails a Thullaccaya: human flesh.

(Eating) nine kinds of flesh entails a Dukkata: the flesh of elephants, horses, dogs, and so forth.

Speaking at night entails two offenses: (at night) if a bhikkhuni enters a dark room with a man, goes to a concealed place, and whispers close to his ear, she commits a Pacittiya. (At night) if a bhikkhuni and a man remain together at a distance exceeding two cubits from one another, she commits a Dukkata. These are the two offenses concerning speaking at night.

By day there are likewise two: if a bhikkhuni and a man are in a concealed place within two and a half cubits of one another, she commits a Pacittiya; if they are more than two and a half cubits apart, she commits a Dukkata. These are the two offenses concerning daytime.

Concerning giving, there are three: if, with an evil intention, a bhikkhu gives poison in order to kill a human being, he commits a Parajika; if he kills a nonhuman being, he commits a Thullaccaya; if he kills an animal, he commits a Pacittiya. These are the three offenses concerning giving.

Concerning accepting, there are four offenses: when a woman offers something with her hand and a bhikkhu takes hold of it, he commits a Sanghadisesa; if a bhikkhu accepts the sexual act offered by a woman, he commits a Parajika. If a bhikkhu accepts a robe from a bhikkhuni who is not a relative, he commits a Nissaggiya Pacittiya. If, with lustful intent, a bhikkhuni knows that a man gives food with lustful intent and nevertheless accepts his food, she commits a Thullaccaya. These are the four offenses arising from accepting.

Five offenses may be confessed: Thullaccaya (Dubbhāsita), Pacittiya, Patidesaniya, Dukkata, and wrong speech. These are the five offenses that may be confessed. The sixth offense requires a formal act of the Sangha (for rehabilitation): Sanghadisesa.

One offense cannot be confessed: Parajika.

The Vinaya has two classes of grave offenses: Parajika and Sanghadisesa.

The same applies to body and speech: the disciplinary rules are established on the basis of bodily and verbal actions.

One kind of savory food may be consumed outside the proper time: tô tỳ diêm, a thin soup made from the five kinds of grain, may be consumed outside the proper time. This is called one kind of savory food (soup) permitted outside the proper time.

One formal act consisting of a motion followed by three proclamations is the appointment of one who is to instruct the bhikkhunis.

There are two kinds of Parajika: those for bhikkhus and those for bhikkhunis.

There are two kinds of harmony within a territory (a communal residence): 1. Bodily harmony. 2. Harmony in the Dharma.

There are also two ways of forfeiting nights: 1. Undergoing Parivasa. 2. Undergoing Manatta.

There are two rules concerning the measure of two fingerbreadths: 1. A bhikkhuni's cleansing. 2. The hair on her head when long; neither may exceed two fingerbreadths when placed one above the other.

Striking one's own body entails two offenses: if a bhikkhuni strikes herself, she commits a Dukkata; if she weeps, she commits a Pacittiya.

A schism in the Sangha is caused through two acts: 1. A formal act of the Sangha. 2. Taking voting tickets.

At the commencement of an act, there are two offenses: 1. When a bhikkhu performs it, he incurs an offense at the commencement of the act. 2. When a bhikkhuni performs it, she incurs an offense at the commencement of the act.

Making a motion also entails two offenses: 1. A motion for a formal act of the Sangha. 2. A single motion.

Taking life entails three offenses:

– Killing a human being: a Parajika.

– Killing a nonhuman being: a Thullaccaya.

– Killing an animal: a Pacittiya.

There are three grave offenses involving speech: instructing someone to steal, instructing someone to die, and telling a person that one has attained a noble superhuman state. These are called the three grave offenses involving speech.

Reviling also entails three offenses: with lustful intent, reviling a woman's sexual organ and her anus entails two Sanghadisesas. Reviling other parts of her body entails a Dukkata. These are the three offenses.

Acting as a go-between entails three offenses: upon accepting the commission, one commits a Dukkata; upon going and conveying the message, one commits a Thullaccaya; upon returning and reporting the reply, one commits a Sanghadisesa.

Three classes of persons may not receive higher ordination: 1. One who is too far away to hear. 2. One whose body is incomplete. 3. One whose faculties are defective. Lacking robes and bowl belongs to the category of bodily incompleteness. A person subject to the thirteen impediments belongs to the category of defective faculties.

There are three cases concerning the performance of an assembly's formal act: 1. A divided assembly. 2. An invalid motion. 3. An invalid formal act. These are called the three.

Permanent expulsion also has three cases: 1. A bhikkhuni who uses herself to make a false accusation against another of a Parajika offense, as did the bhikkhuni Mettiya. 2. A samanera who violates another samanera by having intercourse through his anus. 3. One who says that engaging in sexual intercourse is no obstruction to the path of the Dharma. These are called the three offenses warranting permanent expulsion.

A single utterance may also apply to three: by one formal proclamation, all three persons simultaneously receive the precepts.

The rule concerning stealing entails three offenses: stealing five coins entails a Parajika; four coins entail a Thullaccaya; from three coins down to one coin entails a Dukkata.

The rule concerning sexual intercourse entails four offenses: 1. Intercourse with the female sexual organ: Parajika. 2. Intercourse with the corpse of a woman that has decomposed by half: Thullaccaya. 3. When there is no contact with the four sides of the woman's sexual organ: Dukkata. 4. If a bhikkhuni makes an artificial male organ and inserts it into her own sexual organ: Pacittiya. These are the four offenses.

Killing, cutting, and severing completely likewise entail three offenses: killing a human being, Parajika; cutting plants and grass, Pacittiya; severing one's own male organ, Thullaccaya. These are the three grounds for offenses.

Casting away entails three offenses: 1. If, with the deliberate intention to kill, one casts away poison and a human being dies because of it, one commits a Parajika; if a nonhuman being dies, a Thullaccaya; if an animal dies, a Pacittiya. These are the three kinds of casting away.

There are also three other kinds (of casting away): if a bhikkhu emits and casts away semen, he commits a Sanghadisesa; if he casts excrement or urine upon living grass, a Pacittiya; if he casts (excrement or urine) into water or upon clean ground, a Dukkata. Spitting is likewise. These are the three offenses concerning casting away.

Pacittiya and Dukkata: if the instruction of bhikkhunis continues until evening, a Pacittiya is committed. If the Dharma is taught first and the eight garudhammas afterward, a Dukkata is committed.

There are four determinations according to the Buddha's teaching: 1. Lodging; 2. Boundary; 3. Acting in accordance with the Dharma; 4. Acting contrary to the Dharma.

Giving a robe entails two kinds of offenses: giving a robe to a fully ordained bhikkhuni who is not a relative entails a Pacittiya; giving a robe to a bhikkhuni who is not fully ordained entails a Dukkata. A bhikkhuni who is not fully ordained is one who has received the formal act consisting of a motion followed by three proclamations from the bhikkhuni Sangha but has not yet received the formal act consisting of a motion followed by three proclamations from the great Sangha. These are the two offenses concerning giving robes.

There are eight Patidesaniyas: the eight Patidesaniya offenses of bhikkhunis.

Pacittiya and Dukkata: if a bhikkhuni asks for seeds, she commits a Pacittiya; when she eats them, a Dukkata.

Going entails four offenses: when a bhikkhu arranges to travel together with a woman, he commits a Dukkata upon setting out; upon reaching a village, he commits a Pacittiya. If a bhikkhuni travels alone, she commits a Thullaccaya; upon reaching a village, she commits a Sanghadisesa.

Standing entails four offenses: if a bhikkhuni and a man stand in a concealed place within arm's reach, she commits a Pacittiya; if beyond arm's reach, a Dukkata. If, at daybreak, a bhikkhuni does not follow her companion and remains within arm's reach, she commits a Thullaccaya; if beyond arm's reach, a Sanghadisesa.

Sitting and sleeping are likewise.

There are five Pacittiyas: butter, oil, sugar, solid molasses, and fat, each kept in a separate jar—if accepted, retained for more than seven days, and used, they entail five Pacittiyas.

Those substances are not of a single class: butter, honey, and so forth.

It is neither earlier nor later: if (the foregoing substances) are accepted on multiple occasions, gathered together in one place, and used at one time, offenses are incurred for them all.

There are nine Pacittiyas: requesting nine kinds of fine food entails nine Pacittiya offenses.

Those offenses do not arise from a single kind of thing: butter, oil, fish, and meat differ in form.

All are confessed through verbal action: the nine Pacittiya offenses above may all be cleared by a single formula of confession.

For the five kinds of Pacittiya: state their names in making confession, enumerating the names of the offenses in making confession.

For the nine kinds of Pacittiya: combine them into a single class for confession and state the name of the offense in making confession.

On the third occasion, three offenses are incurred: if a bhikkhuni follows one who has been suspended and, after being admonished three times, does not desist, she commits a Parajika offense. If a bhikkhu, after being admonished three times by the Sangha, does not desist, he commits a Sanghadisesa offense. If a bhikkhu or bhikkhuni holds a wrong view and, after being admonished three times, does not relinquish it, a Pacittiya offense is committed.

Six offenses are incurred on account of food: What are the six?

1. For the sake of food, one falsely claims to have attained a superhuman state.

2. For the sake of food and drink, one acts as a matchmaker.

3. For the sake of food and drink, one says that whoever dwells in this monastery attains the path and its fruit, but does not explicitly name anyone; this is a Thullaccaya offense.

4. For the sake of food and drink, though not ill, one asks for fine food.

5. For the sake of food and drink, a bhikkhuni who is not ill asks for fine food; this is a Patidesaniya offense.

6. Desiring fine food and drink, a bhikkhu who is not ill asks for a meal; this is a Dukkata offense.

These are the six offenses arising from food.

Eating at the proper time entails three offenses:

1. If a bhikkhu eats human flesh, he commits a Thullaccaya offense.

2. If he eats the flesh of elephants, horses, nagas (snakes), dogs, and so forth, he commits a Dukkata offense.

3. If a bhikkhuni eats garlic (Lasuna), she commits a Pacittiya offense.

Offenses incurred on account of five kinds of food:

Knowing that a man has a lustful mind, a bhikkhuni asks him and obtains human flesh, garlic, fine food, or the flesh of elephants or horses. If she accepts food from a man with a lustful mind, she commits a Sanghadisesa offense; if she eats human flesh, she commits a Thullaccaya offense; if she eats garlic, she commits a Pacittiya offense; if she asks for fine food, she commits a Patidesaniya offense; if she eats the flesh of elephants, horses, and so forth, she commits a Dukkata offense. These are called offenses arising from five kinds of food.

In every case involving three occasions: if a bhikkhuni follows one who has been suspended and does not desist after the first admonition, she commits a Dukkata offense; if she does not desist after the first kammavaca, she commits a Thullaccaya offense; if she does not desist after the third kammavaca, she commits a Parajika offense. These are the three kinds of offense arising from three admonitions.

Offenses occur at five points: if a bhikkhuni follows one who has been suspended and does not desist after the formal motion has been made, she commits a Dukkata offense; if she does not desist after the first kammavaca has been completed, she commits a Thullaccaya offense; if she does not desist after the third kammavaca has been completed, she commits a Parajika offense. If one wishes to cause a schism in the Sangha and does not desist after being admonished three times, it is a Sanghadisesa offense. If one holds a wrong view and does not relinquish it after being admonished three times, it is a Pacittiya offense.

These are called the five offenses.

There are five concerning proper responses to an offense: bhikkhus, bhikkhunis, sikkhamanas, samaneras, and samaneris—the members of all five assemblies incur an offense if, after being admonished three times, they do not desist.

There are also five concerning legal disputes: each of the five ordained assemblies has the four kinds of legal dispute.

There are again five concerning matters under discussion: legal disputes arise from matters discussed by the five assemblies.

Five procedures are used to settle them: the five assemblies settle the legal disputes of the five assemblies.

There are five kinds of purification: when members of the five assemblies commit offenses and, recognizing them, confess them, they all become purified.

In three places a matter becomes wholesome: the place of the Sangha, the place of the assembly, and the place of the white-robed laity. When all three places are pure, it is called wholesome.

A bodily action at night entails two offenses: if a bhikkhuni and a man enter a room together at night, remaining close together within arm’s reach is a Pacittiya offense; beyond arm’s reach, it is a Dukkata offense.

A bodily action by day entails two offenses: during the day, if a bhikkhuni and a man are together in a concealed place, remaining close together within arm’s reach is a Pacittiya offense; beyond arm’s reach, it is a Dukkata offense.

One offense is incurred by looking: if a bhikkhu deliberately looks at a woman’s sexual organ, he commits a Dukkata offense.

One offense is incurred by asking for food: a bhikkhu who is not ill must not ask for fine food for himself; if he asks for and obtains it, he commits a Dukkata offense.

There are eight classes concerning seeing, knowing, and eating: these have been clearly explained in the Kosambi Khandhaka.

Confession is accomplished only in dependence upon another: members of the five ordained assemblies must rely upon another person in order to confess.

There are three grounds for expulsion: 1. Concealing an offense. 2. Refusing to confess. 3. Holding a wrong view.

The forty-three proper practices: one who has been expelled and undertakes the forty-three practices may reenter the assembly; one who does not undertake these practices may not enter the assembly.

False speech entails five offenses: Parajika, Sanghadisesa, Thullaccaya, Pacittiya, and Dukkata.

There are two seven-day provisions: first, seven-day medicine; second, undertaking the seven-day observance in order to go beyond the boundary. These are called the two.

The twelve Patidesaniya rules: bhikkhunis have eight Patidesaniya rules, and bhikkhus have four Patidesaniya rules, together making twelve.

There are also four cases of seeking forgiveness: Devadatta sent a man to harm the Buddha; the offering made to Anuruddha; Upali the Licchavi; and the bhikkhu Sabbaka. The Sangha performed the act of overturning the bowl against them. These four persons came to the Buddha to seek forgiveness.

False speech has eight factors for contemplation: giving rise to the intention to deceive; uttering a false statement; having spoken falsely; knowing that it is false speech; concealing what one knows; speaking of another matter; the listener clearly understanding what is meant; and acting with a deceitful mind. These are called the factors for contemplation.

The Uposatha observance also has eight: the eight precepts.

A messenger also has eight: Devadatta sought unlawfully to cause a schism in the Sangha, and the Sangha sent a person endowed with eight qualities to proclaim that Devadatta’s action was contrary to the Buddha, the Dharma, and the Sangha, and was solely Devadatta’s own action.

Those of other sects have eight practices: a follower of another sect who wishes to go forth must undertake the eight practices of parivasa: not going to the five places to which one should not go, and rejoicing upon hearing praise of the Buddha, Dharma, and Sangha.

The eight declarations for receiving ordination: a bhikkhuni undergoes the motion followed by three proclamations, and then goes before the bhikkhus for the motion followed by three proclamations.

There are also eight observances of rising in respect: the eight garudhammas of bhikkhunis.

There are also eight concerning the preparation of seats: when the great assembly gathers, eight senior elders sit in order, and the remaining members take their seats accordingly.

The eight qualifications for instructing bhikkhunis: only a bhikkhu endowed with eight qualities may accept the duty of instructing bhikkhunis.

One should not pay homage to ten classes of persons: a bhikkhuni, a sikkhamana, a samanera, a samaneri, an upasaka, an upasika who has violated the precepts, one who is sleeping, one who is eating, one who is urinating or defecating, and one who is cleaning the teeth. One should not greet these ten classes of persons with joined palms.

There are ten Dukkata offenses: if one pays homage to or greets with joined palms any of the ten classes of persons above, one commits a Dukkata offense.

There are also ten kinds of robes: permission is given to wear ten kinds of robes.

Twelve unwholesome formal acts: an improper motion; an unlawful act by an incomplete assembly; an unlawful act by a complete assembly; and a lawful act by an incomplete assembly. There are four unlawful modes in an act consisting of a motion alone; four unlawful modes in an act consisting of a motion and one proclamation; and four unlawful modes in an act consisting of a motion and three proclamations. The four unlawful modes in each of these three kinds of formal act together make twelve unlawful modes.

Commentary on the Vinaya: The Good View

– Volume 18 -