重治毗尼事義集要

49. One should not defecate, urinate, blow one’s nose, or spit upon fresh vegetables or green plants, except when ill; this is a rule to be learned.

For a bhiksuni, it is a Pacittiya offense.

No offense is committed if one defecates or urinates where there are no fresh vegetables or green grass, and flowing water later carries it to a place where fresh vegetables or green grass grow; or if the wind blows it there, or a bird carries it in its beak and drops it upon fresh vegetables or green grass.

The Vinaya Compendium says:

No offense is committed in thorny places or wilderness. When traveling through a great forest with luxuriant branches and foliage, one should avoid places where people are present. When traveling through fields continuously covered with grass, with no bare ground, one should spread dry leaves and defecate upon them. If this cannot be done, no offense is committed.

50. One must not defecate, urinate, blow one’s nose, or spit into clean water, except when ill; this is a rule to be learned.

No offense is committed under the same circumstances as in the preceding rule.

The Samantapasadika Vinaya says:

If the water is not used by anyone, or if it is seawater, no offense is committed. Even if the water is used by people, no offense is committed at a distant place where no one uses it.

51. One should not defecate or urinate while standing, except when ill; this is a rule to be learned.

No offense is committed if one is bound or if one’s feet have stepped upon filth.

52. One should not teach the Dharma to a person who has slung his robe inside out and is disrespectful, except when he is ill; this is a rule to be learned.

53. One should not teach the Dharma to a person who has wrapped his robe around his neck, except when he is ill; this is a rule to be learned.

54. One should not teach the Dharma to a person whose head is covered, except when he is ill; this is a rule to be learned.

55. One should not teach the Dharma to a person wearing a cloth wrapped around his head, except when he is ill; this is a rule to be learned.

56. One should not teach the Dharma to a person standing with his hands on his hips, except when he is ill; this is a rule to be learned.

57. One should not teach the Dharma to a person wearing leather sandals, except when he is ill; this is a rule to be learned.

The Mahisasaka Vinaya says:

If many people are wearing leather sandals, one should not tell them to remove them. Instead, one should direct the teaching toward someone who is not wearing them; no offense is then committed.

58. One should not teach the Dharma to a person wearing wooden

clogs, except when he is ill; this is a rule to be learned.

59. One should not teach the Dharma to a person seated on a horse[1], except when he is ill; this is a rule to be learned.

The Sarvastivada Vinaya says:

King Prasenajit rode on horseback to Jetavana to visit the Buddha. The Group of Six taught the Dharma to the king, and therefore this rule was established. The same originating circumstance applies when another person walks in front while one walks behind; when another is on the main road while one is on a side road; when another is seated while one stands; when another sits in a high place while one sits in a low place; when another lies down while one sits; and when another covers his head, wraps his head, folds his arms, places his hands upon his hips, hitches up his robe, covers his right shoulder, wears leather sandals or wooden clogs, or holds a staff, parasol, knife, spear, bow, or arrows. (The Sutra on the Circumstances of the Precepts says the same.)

60. One must not sleep within a Buddha stupa, except to guard it; this is a rule to be learned.

No offense is committed if one is detained, if one’s life is in danger, and so forth.

The Mulasarvastivada Miscellaneous Matters says:

Before setting foot upon a fragrant shrine hall, banner mast, caitya (Buddha stupa), and so forth, one must recite a gatha (scriptural verse), and only afterward may one proceed. Otherwise, one commits an offense of transgressing the Dharma.

61. One must not bury or conceal valuables within a Buddha stupa, except when wishing to keep them secure; this is a rule to be learned.

62. One must not wear leather sandals into a Buddha stupa; this is a rule to be learned.

63. One must not enter a Buddha stupa carrying leather sandals in one’s hand; this is a rule to be learned.

64. One must not circumambulate a Buddha stupa while wearing leather sandals; this is a rule to be learned.

65. One must not wear pula shoes[2] into a Buddha stupa; this is a rule to be learned.

66. One must not carry pula shoes into a Buddha stupa; this is a rule to be learned.

No offense is committed if one is forcibly dragged or summoned into the stupa by another person.

67. One must not sit beneath a stupa to eat, leaving grass and food behind to soil the ground; this is a rule to be learned.

No offense is committed if one gathers everything together beside one’s feet and carries it away when leaving.

68. One must not carry a corpse beneath a stupa; this is a rule to be learned.

No offense is committed if it is necessary to pass along that road or if one is compelled by force.

69. One must not bury a corpse beneath a stupa; this is a rule to be learned.

70. One must not cremate a corpse beneath a stupa; this is a rule to be learned.

71. One must not cremate a corpse facing a stupa; this is a rule to be learned.

72. One must not cremate a corpse on any of the four sides of a stupa so that the foul odor drifts into it; this is a rule to be learned.

73. One must not carry a deceased person’s clothing or bed beneath a stupa unless they have been washed, dyed, and fumigated with incense; this is a rule to be learned.

74. One must not defecate or urinate beneath a Buddha stupa; this is a rule to be learned.

75. One must not defecate or urinate in front of a Buddha stupa; this is a rule to be learned.

76. One must not defecate or urinate on any of the four sides of a Buddha stupa so that the foul odor drifts into it; this is a rule to be learned.

77. One must not carry an image of the Buddha to a place used for defecation or urination; this is a rule to be learned.

No offense is committed if it lies along a road one must take or if one is compelled by force.

78. One must not chew a tooth-stick (cleaning the teeth and rinsing the mouth) beneath a Buddha stupa; this is a rule to be learned.

79. One must not chew a tooth-stick facing a Buddha stupa; this is a rule to be learned.

80. One must not chew a tooth-stick on any of the four sides of a Buddha stupa; this is a rule to be learned.

81. One must not blow one’s nose or spit beneath a Buddha stupa; this is a rule to be learned.

82. One must not blow one’s nose or spit facing a Buddha stupa; this is a rule to be learned.

83. One must not blow one’s nose or spit on any of the four sides of a Buddha stupa; this is a rule to be learned.

84. One must not sit with one’s legs extended toward a stupa; this is a rule to be learned.

No offense is committed if there is a partition between them or if one is compelled by force.

The Fourth Section[3] says:

If a Sangharama is entirely filled with stupas, one is permitted to sit with one’s legs extended in the space between two stupas.

85. One must not enshrine a Buddha stupa in a lower room while oneself dwelling in an upper room; this is a rule to be learned.

No offense is committed if one’s life or one’s pure conduct is in danger.

86. One must not teach the Dharma while standing to a person who is seated, except when he is ill; this is a rule to be learned.

The Mahasanghika Vinaya says:

If a bhiksu goes to a king or landowner on business concerning a stupa or the Sangha, and they tell the bhiksu to teach them the Dharma, he must not tell them to stand up, lest they give rise to doubt. If someone nearby is standing, he should direct his intention toward that person and teach. Although the king also listens, the bhiksu commits no offense.

87. One must not teach the Dharma while seated to a person who is lying down, except when he is ill; this is a rule to be learned.

88. One must not teach the Dharma to a person seated in the center while oneself sitting to one side, except when he is ill; this is a rule to be learned.

89. One must not teach the Dharma to a person seated in a high place while oneself sitting in a low place, except when he is ill; this is a rule to be learned.

The Samantapasadika Vinaya[4] says:

The Buddha told the bhiksus: “Long ago, in the kingdom of Varanasi, there was a householder whose wife became pregnant and craved mangoes. At night, he secretly entered the king’s garden to steal mangoes. Before he could pick any, dawn broke, so he hid in a tree.

At that time, the king entered the garden with a brahmin, wishing to eat mangoes. The brahmin remained below while the king sat above him, and the brahmin taught the Dharma to the king. The mango thief thought: I deserve to die, yet now I may escape.

I am acting contrary to the Dharma; the king is also acting contrary to the Dharma; and the brahmin is likewise acting contrary to the Dharma. I am stealing mangoes for the sake of a woman. The king is also arrogant, for while his teacher sits below, he sits above him to hear the Dharma.

The brahmin covets gain and offerings, and therefore sits in a low place to teach the Dharma to the king. I, the king, and the brahmin are all acting contrary to the Dharma; thus I shall escape death. Having thought this, he immediately jumped down from the tree, approached the king, and spoke a verse.

The mango thief at that time was a former life of the Tathagata.”

90. One must not teach the Dharma to a person walking in front while oneself walks behind, except when he is ill; this is a rule to be learned.

The Mahasanghika Vinaya says:

If a bhiksu has an ailment of the eyes and the person walking in front holds a staff to guide him, he commits no offense by teaching that person the Dharma.

91. One must not teach the Dharma to a person walking on a raised promenade while oneself walks on a lower promenade, except when he is ill; this is a rule to be learned.

92. One must not teach the Dharma to a person in the middle of the road while oneself is at the roadside, except when he is ill; this is a rule to be learned.

93. One must not walk along a road holding hands; this is a rule to be learned.

No offense: If one’s eyesight is dim, one must rely on someone to guide one.

94. One must not climb a tree higher than a person’s head, except when there is a reason; this is a rule to be learned.

A bhikkhu spent the rains retreat in a great tree and urinated and defecated down from the tree. The tree spirit became angry. The Buddha prohibited spending the rains retreat in a tree and prohibited urinating or defecating around a great tree; if there was already a place used for urination and defecation, there was no offense in using it.

After the rule had been established, a bhikkhu traveling along a road encountered a wild beast and became afraid. There was a tall tree, but he did not dare climb it and was harmed by the wild beast. Therefore, an exception was made for times when there is a reason. (A novice ... breaking off a willow twig, picking fruit ... climbing a tree—there is no offense)[5].

The Rains Retreat Khandhaka[6] states:

If one wishes to break firewood from a tree, one is permitted to make a hook with which to pull it down, make a ladder from which to break it off, or tie a rope around it and pull it down. If the tree is entirely dry, one is permitted to climb it.

95. One must not place one’s alms bowl in a bag, thread the bag onto the end of a staff, and carry it on one’s shoulder while walking; this is a rule to be learned.

Bhaddananda did this. When householders saw him, they criticized him and called him an official, so they moved aside to the edge of the road. Therefore, the Buddha established this prohibition.

No offense: If compelled by force ...

The Fourth Part[7] states:

One should not carry an object on one’s back or shoulder while walking, except within the monastery. An elderly bhikkhu who uses a staff to carry a bag must receive permission to use it through a motion followed by one proclamation.

96. One must not teach the Dharma to a person holding a staff who is not respectful, except when that person is ill; this is a rule to be learned.

97. One must not teach the Dharma to a person holding a sword, except when that person is ill; this is a rule to be learned.

98. One must not teach the Dharma to a person holding a spear, except when that person is ill; this is a rule to be learned.

99. One must not teach the Dharma to a person holding a knife, except when that person is ill; this is a rule to be learned.

100. One must not teach the Dharma to a person holding a parasol, except when that person is ill; this is a rule to be learned.

The Mahasanghika Vinaya states:

If a bhikkhu is in a dangerous and frightening place along a road, and a guard says, “Venerable sir, please teach me the Dharma,” in such a case there is no offense in teaching him.

C. CONCLUDING INQUIRY

Venerable Ones, I have finished reciting the one hundred rules to be learned. I now ask the Venerable Ones assembled here: Are you pure in this regard? (Three times.)

The Venerable Ones assembled here are pure in this regard, as they remain silent. Thus do I understand this matter.

APPENDIX:

The Fourth Part8 states:

If long hairs grow inside the nostrils, one is permitted to pluck them with tweezers. When the fingernails grow as long as a grain of rice, they must be cut. One must not dye the fingernails with color.

One should not use scissors to trim the beard or hair. The beard and hair must be completely shaved. The greatest permissible length of the hair is two finger-widths.

It should be shaved once every two months. One should not comb the beard or hair. One should not apply oil to the hair.

One should not line the corners of the eyes; if the eyes are diseased, one is permitted to apply eye medicine. One should not look in a mirror, nor even look at one’s reflection in water. If there are sores on the face and medicine is being applied, one is permitted to remain in a private room and use water or a mirror to examine the face.

One should not wear jade bracelets, earrings, necklaces, bangles, armlets, and so forth. One should not make a belt from gold thread. One should not use five-colored silk to make a cord and tie it around the wrist.

The Ten Recitations Vinaya states:

One is permitted to ride in a cart drawn by a strong ox, but one should have another person hold the reins and should not hold them oneself. Combing one’s hair with a comb constitutes a Dushkrita offense. Leaving a small amount of hair on the head constitutes a Dushkrita offense. Allowing the hair to grow long constitutes a Dushkrita offense. For a bhikkhu dwelling in an aranya, there is no offense if the hair is no longer than two cun. If there are sores on the head, one should use scissors to trim the hair. Stroking or smoothing the beard or hair constitutes a Dushkrita offense. While washing the feet, one must not converse with another person.

The Mulasarvastivada Miscellaneous Matters states:

The Buddha told the bhikkhus: “There are certain matters that until now I have neither prohibited nor permitted. Yet when you encounter such matters, if they are contrary to impurity and accord with purity, they are pure and should be done. If they are contrary to purity and accord with impurity, they are impure and should not be done.”

VIII. THE SEVEN METHODS FOR SETTLING DISPUTES

This is divided into three parts: the general introduction, the individual enumeration, and the concluding inquiry.

A. GENERAL INTRODUCTION

These seven Mahayana dharmas are to be studied in common by all bhikkhus, for they skillfully reconcile disputes. The account of the origin of each is found in the Third Part, in the Khandhaka on Settling Disputes[9].

Venerable Ones, these are the seven methods for settling disputes, taken from the Pratimoksha Sutra and recited once every half month. If a dispute arises among bhikkhus, it must immediately be settled.

EXPLANATION:

There are four kinds of disputes:

– First, disputes concerning speech: Bhikkhus argue with bhikkhus, giving rise to the eighteen subjects of dispute: Dharma and non-Dharma, continuing through spoken and not spoken[10]. Or they use such language to contend with one another, the two sides engaging in conflict.

– Second, disputes concerning accusations: Bhikkhus seek to find offenses in other bhikkhus and bring accusations concerning three matters: breaches of precepts, wrong views, and breaches of deportment; or accusations arise on the basis of what has been seen, heard, or suspected.

– Third, disputes concerning offenses: The commission of the seven classes of offenses: Parajika, Sanghavasesa, Patayantika, Pratidesaniya, Sthulatyaya, Dushkrita, and improper speech.

– Fourth, disputes concerning proceedings: These are matters involving formal Sangha proceedings in relation to the preceding three kinds of disputes.

Here, disputes concerning speech are settled by two Vinaya procedures: in-the-presence settlement (sammukha-vinaya) and the opinion of the majority. Or they may be settled by only one Vinaya procedure, namely, in-the-presence settlement. Disputes concerning accusations are settled by four Vinaya procedures: in-the-presence settlement together with settlement by mindfulness; in-the-presence settlement together with settlement for one who is no longer insane; or in-the-presence settlement together with acknowledgment of the offense.

Disputes concerning offenses are settled by three Vinaya procedures: in-the-presence settlement together with settlement by confession, or in-the-presence settlement together with covering over as with grass. Disputes concerning proceedings are settled by any of the Vinaya procedures, according to the offense involved.

The Ten Recitations Vinaya states:

There are six sources that lead to disputes: anger and refusal to speak, a malicious nature that wishes to cause harm, avarice and jealousy, deceit and crookedness, lack of shame and moral dread, evil desires, and wrong views.

CHARACTERISTICS OF THE OFFENSES

The Ten Recitations Vinaya states:

There are ten kinds of confession-based settlement that are contrary to the Dharma: If one has committed an offense belonging to one of the five divisions, one declares that one has not committed it. If one has not committed an offense belonging to one of the five divisions, one instead declares that one has committed it.

There are ten kinds that accord with the Dharma: If one has committed an offense belonging to one of the five divisions, one declares that one has committed it; if one has not committed an offense belonging to one of the five divisions, one declares that one has not committed it.

There are two kinds of in-the-presence settlement that are contrary to the Dharma:

– If a person acting contrary to the Dharma subdues a person acting contrary to the Dharma.

– If a person acting contrary to the Dharma subdues a person acting in accordance with the Dharma.

There are two kinds that accord with the Dharma:

– If a person acting in accordance with the Dharma subdues a person acting in accordance with the Dharma.

– If a person acting in accordance with the Dharma subdues a person acting contrary to the Dharma.

There are three kinds of settlement by mindfulness that are contrary to the Dharma:

– If a bhikkhu has committed an offense for which no rehabilitation is possible, but declares that he has committed an offense for which rehabilitation is possible, and then goes to the Sangha to request settlement by mindfulness, it is contrary to the Dharma for the Sangha to grant it. In this case, he must be expelled.

– If a bhikkhu who was insane has recovered and goes to the Sangha to request settlement by mindfulness, it is contrary to the Dharma to grant it; he should instead be granted settlement for one who is no longer insane.

– If a bhikkhu is implicated in an offense on the basis of what has been seen, heard, or suspected, and he first says, “I have committed such an offense,” but later says, “I have not committed such an offense,” and then goes to the Sangha to request settlement by mindfulness, it is contrary to the Dharma to grant it. He should instead be subjected to the procedure of investigating the truth, that is, determining the true characteristics of the offense.

There are three kinds that accord with the Dharma:

– If a bhikkhu has been slandered without basis, and someone continues to make the accusation, he should be granted settlement by mindfulness.

– If a bhikkhu committed an offense but has confessed it and thereby removed it, yet someone continues to mention the matter, he should be granted settlement by mindfulness.

– If a bhikkhu has not committed such an offense but it is predicted that he will commit it, and someone says that he has committed such an offense, he should be granted settlement by mindfulness.

There are four kinds of settlement for one who is no longer insane that are contrary to the Dharma:

– There is a bhikshu who is not insane, yet manifests signs of insanity. When questioned, he replies: “I remember that I acted out of delusion; another person instructed me to do it; I remember doing it in a dream; I remember running about naked and urinating and defecating while standing.” If such a person requests the Vinaya procedure of declaring non-insanity, granting it is contrary to the Dharma.

There are four cases in accordance with the Dharma:

– There is a bhikshu who was truly inwardly deranged and insane. When questioned, he replies: “I do not remember; no one else instructed me; I do not remember doing it in a dream; I do not remember running about naked or urinating and defecating while standing.” If such a person requests the Vinaya procedure of declaring non-insanity, granting it is in accordance with the Dharma.

Regarding settling a dispute through a finding of fact, there are five cases contrary to the Dharma:

– There is a bhikshu who has committed an offense belonging to one of the five classes. At first he says that he did not commit it, but later says that he did. If he is granted the Vinaya procedure of a finding of fact, this is contrary to the Dharma; he should instead be dealt with according to the offense he committed.

There are five cases in accordance with the Dharma:

– There is a bhikshu who has committed an offense belonging to one of the five classes. At first he says that he committed it, but later says that he did not. Such a person should be granted the Vinaya procedure of a finding of fact.

The Mūla-muktaka says:

Two bhikshus, because of mutual resentment, probed into each other’s faults, uttered many strange accusations, and severely slandered one another. Between these two, one should believe the person who observes the precepts. If both observe the precepts, one should believe the more learned person. If both are learned, one should believe the person of few desires. If both are of few desires, one should believe the person whose fewness of desires is greater. If both possess an exceedingly great fewness of desires, yet harbor mutual resentment, such a situation cannot exist.

The Mahāsāṃghika Vinaya says:

If an eminent and virtuous person wishes to hear the Sangha adjudicate a matter, that person may be permitted to hear the adjudication. Someone eloquent from within the assembly should be appointed to explain the matter so that it may be made clear. If a matter is adjudicated before an ordinary and inferior person, one commits a Vinaya-transgression offense.

CLARIFICATION:

Question: Generally, adjudication occurs only in connection with the four kinds of disputes. These four kinds of disputes are all faults of bhikshus. Anyone who speaks of them to outsiders incurs a grave prohibition. Now it is not permitted to adjudicate a matter before an ordinary and inferior person; why, then, is an eminent and virtuous person alone permitted to hear it? Although that person may possess wisdom, they may nevertheless not have received full ordination. Would their presence not violate the Vinaya?

Answer: Although adjudication applies to all four kinds of disputes, generally speaking, disputes over teachings constitute the majority. In these, matters concerning Dharma and non-Dharma, and so forth, are analyzed, refuted, and resolved. An eminent and virtuous person may be allowed to hear them so that their faith may increase; therefore, their presence is permitted.

This does not mean that they are allowed to be present specifically for karmavācā proceedings imposing disciplinary penalties and other such matters. “Eminent and virtuous persons” refers to persons such as King Prasenajit and the elder Anāthapiṇḍika. Such people possess profound wisdom and right faith, and do not slander; therefore, they are called greatly virtuous.

Because their abundant merit enables them to protect the True Dharma, they are called eminent persons. This certainly does not refer merely to ordinary wealthy and honored people.

APPENDIX:

Only a bhikshu possessing the following ten qualities should be appointed as an impartial adjudicator:

1) Fully observes the precepts.

2) Is learned.

3) Is thoroughly proficient in reciting the two divisions of the Vinaya.

4) Has a broad understanding of the meaning of the Vinaya.

5) Is skillful in speech, speaks and debates clearly, and is fully

capable of asking and answering questions so that the parties concerned are satisfied.

6) Is able to eliminate disputes when they arise.

7) Is free from attachment.

8) Is free from anger.

9) Is free from fear.

10) Is free from delusion.

The fourth section of the Dharmaguptaka Vinaya says: The Buddha told the bhikshus: “By means of twenty-two kinds of conduct, one may know that a person is an impartial adjudicator:

1) He fully observes the 250 precepts.

2) and 3) He is learned and clearly understands the Abhidharma and Vinaya.

4) He does not quarrel with others.

5) He does not obstinately cling to the matter.

6) When restraint is required, he restrains and only then takes his position.

7) When instruction is required, he instructs and only then takes his position.

8) When expulsion is required, he expels and only then takes his position.

9) He has no attachment.

10) He has no anger.

11) He has no fear.

12) He has no delusion.

13) He does not accept food from this party.

14) He does not accept food from the other party.

15) He does not accept robes, bowls, sitting cloths, or needle cases from this party.

16) He does not accept robes, bowls, sitting cloths, or needle cases from the other party.

17) He does not provide assistance to this party.

18) He does not provide assistance to the other party.

19) He does not enter the village together with this party.

20) He does not enter the village together with the other party.

21) He does not make private appointments with either party.

22) Nor does he go to their place, arrive after them, and sit behind them.”

The Mahāsāṃghika Vinaya says:

A bhikshu who has accomplished five qualities can settle every dispute.

– He knows what is true, not what is untrue.

– He knows what is beneficial, not what is unbeneficial.

– He gains companions, rather than failing to gain companions.

– He gains impartial companions, rather than failing to gain impartial companions.

– He acts at the proper time, not at an improper time.

A person who has accomplished fourteen qualities is called foremost among upholders of the Vinaya, apart from the Tathagata, the Worthy One, the Perfectly Enlightened One. What are the fourteen? He knows what is an offense and what is not an offense; knows what is grave and what is light; knows what is concealed and what is not concealed; knows what can be dealt with and what cannot be dealt with; knows when purity has been attained and when purity has not been attained; acquires the four meritorious virtues; and abides in the bliss of the Dharma in the present life—namely, the divine eye, the divine ear, knowledge of former lives, and the exhaustion of the outflows, thereby attaining the unafflicted state. These are called the fourteen qualities.

There are seven cases of one who is not a Thala-tha but appears to be a Thala-tha. Thala-tha is also called That-lai-tra. The Sarvāstivāda Treatise says: “That-lai, or Địa-tra-lợi, means ‘to abide.’ With wisdom supreme and sovereign, one remains unmoved in relation to the True Dharma, just as a person standing upon the earth is not overturned.” What are the seven?

– There may be an insane person who does not side with this community or with the other community. Such a person is called a Thala-tha, yet this is the first kind of person who is not a Thala-tha but appears to be one. This is a person whose mind is disordered by insanity and delusion. Because of illness, he sides neither with this party nor with the other party.

– Furthermore, there may be someone who, for the sake of gain, thinks: “If I side with this community, I shall lose the benefits offered by the other; if I side with the other community, I shall lose the benefits offered by this one. Therefore, I shall not side with either party.”

– Furthermore, there may be someone who receives benefits from both communities and therefore thinks: “Because I receive benefits from both parties, I shall side neither with this community nor with the other community.” Thus, such a person is said not to be a Thala-tha, though appearing to be one.

– There are two kinds of Thala-tha. The first guards his own mind. Seeing the rights and wrongs of another person’s affair, he thinks: “That person himself knows the deeds he has performed.” It is like being caught in a fire: one can only save oneself; how could one know about another person’s affairs? The second waits for the proper time. Seeing others disputing and litigating with one another, he thinks: “When the proper time comes, they themselves will judge this matter over which they are disputing.” These are the two kinds of Thala-tha.

– He receives Dharma-food and flavor-food from this community and also receives Dharma-food and flavor-food from the other community. He may adjudicate the matter when invited, or adjudicate it without being invited.

The Daśabhāṇavāra Vinaya says:

Anger cannot extinguish anger; only the power of patience can extinguish it.

There are five circumstances in which a dispute is difficult to settle:

– The parties do not seek adjudication by the Sangha.

– They do not accord with the Buddha’s teaching.

– They do not present the matter in accordance with the Dharma.

– The contentious intentions of both parties do not cease.

– The offender does not seek purity.

When the opposite of these five conditions is present, the dispute is easy to eliminate.

– When a bhikshu That-lợi-tra encounters a dispute, he reflects upon five matters: “Who here is foremost in pure observance of the precepts? Who is learned and wise, and skilled in reciting the Āgamas? Who conducts himself toward his teacher in accordance with the Dharma? Who has faith in the Buddha, Dharma, and Sangha? Who does not slight the Buddha’s precepts and Vinaya?”

The bhikkhu U-huynh-cuu-la should be appointed by the Sangha when he possesses ten qualities (the Sarvastivada Vinaya says: U-huynh means “two,” and Cuu-la means “impartial.” His mind is impartial and free from duality, like a balance scale):

– He knows whence a dispute has arisen – He thoroughly understands the dispute – He is able to analyze the dispute – He knows the causes and conditions from which the dispute arose – He understands the meaning of the dispute – He is skilled in bringing the dispute to an end – Once the dispute has ended, he does not allow it to arise again – He observes the precepts purely – He is learned – He possesses great wisdom.

A bhikkhu That-loi-tra who practices these twenty-two qualities should be known as one of keen faculties and great learning:

1) He thoroughly understands the root from which the matter arose.

2) He skillfully distinguishes the characteristics of the matter.

3) He thoroughly understands the distinctions within the matter.

4) He thoroughly understands the matter from beginning to end.

5) He thoroughly understands the gravity or lightness of the matter.

6) He thoroughly understands how to eliminate the matter.

7) He thoroughly understands how to bring the matter to an end so that it does not recur.

8) He thoroughly understands the person who committed the act and the person concerned in the matter.

9) He is capable of instructing others.

10) He is able to cause others to accept instruction.

11) He possesses skillful, tactful, and persuasive speech.

12) He is also able to cause others to accept what is said.

13) He has the power to discipline himself.

14) He also has the power to cause others to accept the decision.

15) He knows moral shame and moral dread.

16) His mind is not arrogant.

17) His speech is not arrogant.

18) His actions of body, speech, and mind are impartial.

19) He does not act out of attachment.

20) He does not act out of anger.

21) He does not act out of fear.

22) He does not act out of delusion.

B. INDIVIDUAL EXPLANATION

There are seven, beginning with settlement of disputes by the rule of presence and ending, seventh, with settlement of disputes by covering over with grass.

1. Settlement of Disputes by the Rule of Presence

PRECEPT TEXT:

A matter requiring settlement by Vinaya in the presence of the parties must be settled by Vinaya in the presence of the parties.

EXPLANATION:

A Sanghakarma must not be performed in the absence of the party concerned.

– What is meant by presence? Presence comprises the Dharma, the Vinaya, the person, the Sangha, and the boundary.

– What is called the presence of the Dharma?

It means bringing the dispute to an end by means of the true Dharma.

– What is called the presence of the Vinaya?

It means bringing the dispute to an end by means of the Vinaya.

– What is called the presence of the person?

It means that the accused is present to defend himself.

– What is called the presence of the Sangha?

Those participating in the same Sanghakarma assemble harmoniously in one place; those who do not attend give their consent. Those present have the right to raise an objection or not to raise an objection.

– What is called the presence of the boundary?

It means performing the Sanghakarma within the limits of the duly established boundary.

CHARACTERISTICS OF THE OFFENSE

If, after a dispute has been settled, one causes it to arise again, it is a pacittiya offense. If one gives consent and afterward regrets it, it is a pacittiya offense. The same applies to the following six Vinaya methods.

APPENDIX:

The Sarvastivada Matrka says:

There are ten kinds of Sanghakarma that may be performed when the party concerned is not present: overturning the bowl, restoring the bowl, designating a family as a family in training, releasing a family from that designation, constructing a dwelling, expelling a novice, dealing with an insane person, enjoining non-veneration, enjoining non-communication, and enjoining non-support.

1) Overturning the bowl: This is a disciplinary measure against a layperson; the Sanghakarma is performed only from a distance.

2) Restoring the bowl: After they have made their request three times, they are instructed to remain where they can be seen but cannot hear, and the restoration is performed for them.

3) A family in training: This is to protect a donor family from decline, and the act is likewise performed from a distance.

4) Releasing a family from the designation of a family in training: If they make their request three times, they are likewise instructed to remain where they can be seen but cannot hear, and the release is performed for them.

5) Constructing a dwelling: This refers to rebuilding an old, dilapidated dwelling on Sangha land. A Sanghakarma authorizes a layperson to rebuild dwellings for the Sangha as that person sees fit. After the person has made the request three times, he is instructed to remain where he can be seen but cannot hear, and the authorization is performed for him.

6) A novice: When expelling a novice who holds wrong views, he is likewise instructed to remain where he can be seen but cannot hear, and the act of expulsion is performed.

8) Enjoining non-veneration.

9) Enjoining non-communication.

10) Enjoining non-support: This concerns a bhikkhu who commits unlawful acts and harasses the community of bhikkhunis. The bhikkhuni community performs this Sanghakarma only from a distance; it need not wait for the bhikkhu to be present in order to discipline him.

Only these ten kinds of Sanghakarma do not require the party concerned to be present; in all other cases, the party must be clearly present.

2. Settlement of Disputes by the Rule of Mindfulness

PRECEPT TEXT:

A matter requiring settlement by the Vinaya rule of mindfulness must be settled by the Vinaya rule of mindfulness.

ORIGIN[11]:

Dabba Mallaputta had not committed a grave offense, yet others persistently interrogated him; therefore, he was granted the Vinaya rule of mindfulness. The person concerned should make the following request three times in the midst of the Sangha:

“Venerable Sangha, please listen! I, ..., have not committed a grave offense. The bhikkhus say that I have committed the grave offenses of parajika, sanghadisesa, or thullaccaya, and ask me: ‘Do you remember committing a grave offense?’ I do not remember committing any grave offense, and so I reply: ‘I do not remember committing such a grave offense.’ The elders ought not continually to interrogate me, yet they persist in interrogating me without ceasing. Since I now cannot remember any such act, I come before the Sangha to request the Vinaya rule of mindfulness. May the Sangha, out of compassion, grant me the Vinaya rule of mindfulness.”

The Sangha should grant it to the person concerned through a motion followed by three proclamations.

EXPLANATION:

What is called the Vinaya rule of mindfulness?

With regard to this offense, that bhikkhu should neither be accused nor be compelled to recollect it. (Because the community of bhikkhus kept telling him to remember and reflect upon it, this Vinaya rule of mindfulness is now performed so that the community will no longer question him.)

3. Settlement of Disputes by the Rule of Past Insanity

PRECEPT TEXT:

A matter requiring settlement by the Vinaya rule of past insanity must be settled by the Vinaya rule of past insanity.

ORIGIN[12]:

Nandi became insane and mentally deranged and committed many offenses. After he recovered, the bhikkhus persistently interrogated him; therefore, he was granted the Vinaya rule of past insanity. The person concerned should make the request three times. The Sangha grants it through a motion followed by three proclamations.

EXPLANATION:

What is called the Vinaya rule of past insanity? With regard to this offense, that bhikkhu should neither be accused nor be compelled to recollect it.

4. Settlement of Disputes on the Basis of One’s Own Admission

PRECEPT TEXT:

A matter requiring settlement by discipline on the basis of one’s own admission must be settled by discipline on the basis of one’s own admission.

ORIGIN[13]:

When the Blessed One was reciting the precepts, a person who had violated a precept was sitting near the Buddha. The Buddha remained silent and did not recite the precepts. Venerable Moggallana became aware of this, seized the person by the hand, and dragged him out. The Buddha taught: “It should not be done in this way. The person must first be caused to admit the offense; only afterward may the offense be formally charged.”

The Five-Part Vinaya says:

A bhikkhuni named Mettiya slandered the bhikkhu Dabba with a baseless accusation of parajika. She herself said: “Dabba has defiled me.” She was then subjected to the rule for settling disputes on the basis of one’s own admission.

EXPLANATION:

– What is one’s own admission?

It means stating the name and class of the offense and making confession.

– What is called discipline?

It means saying that one reproaches oneself inwardly and gives rise to a mind of revulsion.

5. Settlement of Disputes by Establishing the Character of the Offense

PRECEPT TEXT:

A matter requiring settlement by establishing the character of the offense must be settled by establishing the character of the offense. (The Ten-Recitation Vinaya calls this “establishing the truth.” The Five-Part Vinaya calls it “discipline according to the original statement.” The Mulasarvastivada Vinaya calls it “ascertaining the intrinsic nature of the offense.”)

ORIGIN:

The Mahasanghika Vinaya[14] says:

The bhikkhu Siri-Yasa said before the Sangha that he saw the offense, and then said that he did not see the offense. When he had not seen the offense, he said that he had seen it, and afterward said that he did not remember. Therefore, he was subjected to the Sanghakarma of establishing the character of the offense.

EXPLANATION:

This means determining the basis of the offense. What is called the basis of the offense? With regard to this offense, that bhikkhu is subjected to a formal accusation and is required to recollect it.

CHARACTERISTICS OF THE OFFENSE

The Mahasanghika Vinaya says:

Throughout his life, this person should not perform eight acts:

– He may not ordain another person.

– He may not confer full ordination upon another person.

– He may not give dependence to another person.

– He may not accept a bhikkhu as an attendant who serves and provides for him.

– He may not act as an emissary for a bhikkhu.

– He may not accept an invitation to a meal according to seniority.

– He may not serve the Sangha as a preacher of the Dharma or as an expounder of the Vinaya.

– Throughout his life, this Sanghakarma should not be revoked for him.

The Five-Part Vinaya says:

There are two kinds: first, that which can be confessed; second, that which cannot be confessed. If one commits a grave offense and conceals it, a Sanghakarma consisting of a motion followed by three proclamations should be performed to deny permission for confession.

6. The Procedure for Settling Disputes by the Words of the Majority

PRATIMOKSHA TEXT:

When a matter must be settled by ascertaining the offense through the majority, it shall be settled by ascertaining the offense through the majority.

EXPLANATION:

The words of the majority of those who know the Dharma are used. The taking of ballots is permitted; a person is appointed to distribute and collect the ballots through a motion and one proclamation.

A person possessing any of five qualities should not be appointed: partiality, anger, fear, delusion, or not knowing whether the ballots have or have not been cast. One free from these five qualities should be appointed. There are three methods of balloting: first, open balloting; second, secret balloting; and third, balloting by whispering into the ear.

– Although the majority of bhikshus in the assembly may be acting contrary to the Dharma, if their two teachers—the preceptor and the acharya—or the learned elders are all in accordance with the Dharma, open balloting should be used.

– Two kinds of ballots are made: one split in two and one whole. It is announced: “Whoever agrees with this position should take a whole ballot. Whoever agrees with that position should take a ballot split in two.” After the ballots have been cast, they should be counted in a private place. If the ballots in accordance with the Dharma are the majority, it should be proclaimed: “With this decision, the dispute has been brought to an end.” If the ballots in accordance with the Dharma are the minority, the assembly should formally be dismissed. A trustworthy person should be sent to another residence of bhikshus to report: “At that residence, the bhikshus acting contrary to the Dharma are the majority. It would be good if the Elder would come to that residence and arrange matters so that the bhikshus acting in accordance with the Dharma become the majority and the dispute may be brought to an end. The Elder’s merit will be great.” Upon hearing this, that bhikshu should go. If he does not go, he should be dealt with according to the Dharma.

– Although those acting in accordance with the Dharma may be the majority in the assembly, if their two teachers and the elders are not in accordance with the Dharma, it is feared that in an open ballot the bhikshus would vote according to their two teachers. Therefore, secret balloting should be used.

– Although those acting in accordance with the Dharma may be the majority in the assembly, if their two teachers speak contrary to the Dharma, balloting by whispering into the ear should be used. When the ballots are distributed, the seats should be arranged far enough apart for one person to pass sideways between them. The bhikshu whispers into the other’s ear: “Your preceptor has taken this kind of ballot. It would be good if you also took this kind of ballot. Please do so out of loving-kindness! If the bhikshus acting in accordance with the Dharma are the majority, the dispute will be brought to an end, and your merit will be great.” After the ballots have been cast, they are counted off to one side.

The Ten Recitations Vinaya says:

A long ballot is used for accordance with the Dharma, and a short ballot for what is contrary to the Dharma. A white ballot is used for accordance with the Dharma, and a black ballot for what is contrary to the Dharma. The ballot in accordance with the Dharma is taken with the left hand, and the ballot contrary to the Dharma with the right hand. The ballot in accordance with the Dharma is taken slowly, and the ballot contrary to the Dharma quickly. The ballot in accordance with the Dharma is taken first, and the ballot contrary to the Dharma afterward. Everyone should assemble harmoniously in one place; consent may not be given in absentia.

The Mahasanghika Vinaya says:

After the ballots have been cast, if the ballots contrary to the Dharma exceed the others by only one, it should not be proclaimed that those contrary to the Dharma are the majority and those in accordance with the Dharma are the minority. Instead, an expedient should be used to dismiss the assembly. If the time for the meal before noon has arrived, it should be announced that the meal is ready.

If the time after the meal, the time for bathing, the time for expounding the Dharma, or the time for expounding the Vinaya has arrived, an appropriate announcement should be made. If those acting contrary to the Dharma understand and say, “You are dismissing the assembly because we have prevailed. We will not rise but will remain seated here to decide this matter,” then, if there is an unoccupied small room beside the monastery, a lay attendant should be told to set it on fire and cry out, “Fire!

Fire!” The assembly will then disperse to extinguish the fire. Afterward, companions who act in accordance with the Dharma should be sought.

7. The Procedure for Settling Disputes as Though Covering the Ground with Grass

PRATIMOKSHA TEXT:

When a matter must be settled as though covering the ground with grass, it shall be settled as though covering the ground with grass.

ORIGIN[15]:

In the country of Shravasti, the bhikshus disputed with one another and committed many offenses and acts unbecoming to shramanas. Their speech and conduct were disorderly, and their coming and going were without proper rules or restraint. Later, they thought: “If we return and investigate this matter among ourselves, the dispute may become more deeply entrenched, continuing for many years without being brought to an end and preventing the Sangha from dwelling in peace and happiness.” They therefore reported the matter to the Buddha. The Buddha said: “This dispute should be brought to an end as though covering the ground with grass.”

In one of the two groups, a bhikshu possessing wisdom and competence rises from his seat, kneels, joins his palms, and says: “Elders, in this dispute of ours, we have committed many offenses and acts unbecoming to shramanas. Our speech has been unrestrained, and our coming, going, and movements have not accorded with dignified conduct. If we investigate this matter, I fear that the offenses will become still graver and that matters will not accord with the Dharma, the Vinaya, or the Buddha’s teaching, causing the bhikshus to be deprived of peace and happiness. To bring this dispute to an end, if the Elders consent, I shall now, on behalf of the Elders, perform the procedure of repentance for these offenses as though covering the ground with grass.”

In the second group, one person likewise speaks in this manner. He announces: “Venerable Sangha, please listen! If the time is appropriate for the Sangha and the Sangha consents, the Sangha shall now perform the procedure of repentance for this dispute as though covering the ground with grass.

This is the motion.” After making the motion, the procedure of repentance as though covering the ground with grass is performed. A wise and competent bhikshu kneels with one knee on the ground, joins his palms, and says: “Elders, concerning the offenses I have committed in this dispute, excluding grave offenses and the karma that prohibits visiting the homes of laypeople, if the Elders permit, I shall perform, for the Elders and myself, the procedure of repentance as though covering the ground with grass.” The second group likewise says and does the same. (Excluding grave offenses means that through this procedure of covering the ground with grass, all offenses arising from the dispute that fall under payattika, dushkrita, and so forth may be repented of and extinguished.

The grave offense of parajika alone is excluded and requires expulsion. The grave offenses of sanghavasesha and sthulatyaya must still be repented of separately and cannot be extinguished through this procedure. Furthermore, a karma that prohibits visiting the homes of laypeople is also excluded and is not rescinded through this procedure.)

EXPLANATION:

What is meant by “covering the ground with grass”?

– It means that one does not explicitly state the names and categories of the offenses when repenting.

The Ten Recitations Vinaya says:

Covering the ground with grass has two meanings. First, disputes continually arise, and those engaged in the dispute are numerous. When the matter is brought before the assembly, it is difficult to investigate and discover its origin.

The Buddha permitted grass to be spread over it so that it might be extinguished, just as grass may become so tangled that it cannot be put in order and, being excessively tangled, must be discarded. Second, a virtuous elder exhorts those engaged in the dispute and causes them to approach the two sides, repenting as though spreading a goatskin in the four directions. (According to the Mahishasaka Vinaya, the hands and feet are extended flat upon the ground, as though spreading out a goatskin.) Both assemblies have people supporting them; therefore, all are brought together in one place.

The Mahishasaka Vinaya says:

If bhikshus quarrel and revile one another, giving rise to evil karma of body, speech, and mind, and later wish to remove their offenses in the presence of the Sangha, they should perform the procedure of repentance by covering the ground with grass. After the parties concerned have made the request three times, they extend their hands and feet flat upon the ground, face the officiant of the karma, and single-mindedly listen to and receive the words of the karma.

On behalf of the parties concerned, the officiant performs a karma consisting of a motion and three proclamations. This is called the Abhimukha Vinaya procedure of spreading grass over the ground, which settles a dispute concerning offenses. Why is it called “spreading grass over the ground”?

Those bhikshus do not investigate the origin of the offenses, and the Sangha does not inquire into the root of the matter.

C. CONCLUDING INQUIRY

Venerable Ones, I have finished reciting the seven procedures for settling disputes. I now ask the Venerable Ones assembled here: Are you pure? (Three times.)

The Venerable Ones assembled here are pure, for they remain silent. Thus do I understand this matter.

The Seven Procedures for Settling Disputes are concluded.

– Part Two, enumerating the characteristics of the precepts, is concluded.

– Part Three, the concluding exhortation and dedication of merit, is divided into three sections:

– First, concluding the preceding part and clarifying its matters.

– Second, recounting the Pratimoksha Sutras of the Seven Buddhas.

– Third, verses of praise and dedication of merit.

– The first part is divided into two:

First, the conclusion of the preceding section. Second, the clarification of the matters.

A. THE FIRST PART

1) Conclusion of the preceding section

Venerable Ones, I have recited the introduction to the Pratimoksha; I have recited the four parajika dharmas; I have recited the thirteen sanghavasesa dharmas; I have recited the two aniyata dharmas; I have recited the thirty naihsargika-payattika dharmas; I have recited the ninety payattika dharmas; I have recited the four pratidesaniya dharmas; I have recited the one hundred saiksa dharmas; and I have recited the seven dharmas for settling disputes. These are the teachings spoken by the Buddha, drawn from the Pratimoksha, which is recited once every half-month.

2) Clarification of the matters

There are also other Buddhadharmas herein that must be studied together in harmony.

The other Buddhadharmas refer to the deportment prescribed in the supplementary Vinaya rules and to all the Sutras and Abhidharma treatises.

The wisdom-life of the Buddhas is entrusted to the Tripitaka; if it is not studied, the eye of the world will be extinguished. If people do not study together in harmony, it is like merely speaking of food—how could they become full? Therefore, they must dwell together in accordance with the Dharma and study morning and evening, causing the true meaning to shine brilliantly. Only when the Way is radiant and virtue complete will they avoid disgracing the Sangha Jewel and be able to perpetuate the flourishing lineage of the sages. Otherwise, not only will they incur the reproach of being like mute sheep, but they will also fall into the Avici hell. (With such harm, how could one not avoid it? This concludes the preceding section and the clarification of the matters.)

B. THE SECOND PART

This recounts the Pratimoksha teachings of the seven Buddhas. It is divided into seven sections, beginning with the words of Vipasyin Buddha and continuing through the seventh, the words of the Fundamental Teacher, Sakyamuni Buddha.

1) Vipasyin Buddha said

Patience is the foremost ascetic practice;

Nirvana is the supreme path.

One who has gone forth yet harms others

Is unworthy of the name sramana.

This is the Pratimoksha teaching given by Vipasyin Tathagata, the Unattached One, the Perfectly and Completely Awakened One.

In this concise exposition of the Pratimoksha, the practice of patience is praised in particular, because one who observes the precepts may not necessarily be capable of patience, whereas patience is assuredly attained through observing the precepts. Therefore, the Sutra of the Bequeathed Teaching says: “Patience is a virtue with which the ascetic practice of observing the precepts cannot compare.” If, when subjected to humiliation, one is able to endure it, the body and speech may refrain from retaliation, yet it is certainly difficult for the mind to let it pass.

So long as even a single thought has not let it pass, one does not accord with the name and meaning of the sramana as “one who diligently brings anger to rest.” One need only contemplate deeply the unconditioned nature of dharmas: neither a being—the self—nor any dharma can be apprehended. Since humiliation itself does not exist, who is there to suffer humiliation?! Therefore, patience under humiliation is called the ultimate meaning, which is itself the supreme path.

The Sanskrit term is Tathāgata, translated into Chinese as “Thus-Come One.” The Sanskrit term arhat is translated into Chinese as “Worthy of Offerings,” and also as “Unattached One.” The Sanskrit term samyak-saṃbuddha is translated into Chinese as “Right and Universal Knower,” and also as “Perfectly and Completely Awakened One.” Thus, three of the ten epithets are cited here.

2. Sikhin Buddha said

Just as a clear-sighted person

Avoids a perilous path,

So do the wise in this world

Keep far away from every evil.

This is the Pratimoksha teaching given by Sikhin Tathagata, the Unattached One, the Perfectly and Completely Awakened One.

Nowhere in the three realms is free from danger and evil. Foolish and ignorant people do not consider how to escape, and therefore wander in samsara for many kalpas.

“Discerning” means being capable of hearing the Way; “clear-sighted” means being capable of seeing the Way. By having faith in the Buddha’s wondrous Dharma, thoroughly understanding the causes of suffering, and remaining far removed from evil, one will have no evil results. “Every evil” refers to the three delusions: the delusions of views and thought, the delusions innumerable as dust and sand, and the delusion of ignorance, together with all their active manifestations and seeds.

3) Visvabhu Buddha said

Neither slandering nor harboring jealousy,

Reverently observing all training precepts,

Knowing moderation and contentment in food and drink,

Always delighting in secluded and tranquil places,

With a concentrated mind, joyfully practicing diligence—

Such is the teaching of all Buddhas.

This is the Pratimoksha teaching given by Visvabhu Tathagata, the Unattached One, the Perfectly and Completely Awakened One.

“Slandering” means speaking evil words with the mouth. “Jealousy” means entertaining evil thoughts in the mind. When these two are absent and the precepts are reverently practiced, all three karmic activities are pure. Contentment and detachment are the supreme practices of dhutanga. By ceasing to pursue worldly things, the mind becomes concentrated. Diligence in the supramundane work of the Way is called vigorous effort. The essential Dharma of all Buddhas throughout the three times does not go beyond these principles.

4) Krakucchanda Buddha said

Just as a bee approaches a flower,

Neither harming its color nor its fragrance,

But taking only the nectar before departing,

So should a bhiksu enter a village[16]:

Neither interfering in the affairs of others,

Nor examining what they have or have not done,

But examining only his own conduct,

Whether upright or not upright.

This is the Pratimoksha teaching given by Krakucchanda Tathagata, the Unattached One, the Perfectly and Completely Awakened One.

“Settlement” means a village. “Thus” refers to the practice of alms-begging, which is naturally so. Furthermore, “assembly” means the great community. “Thus” refers to the path of seeking the Dharma, which is likewise naturally so. Not interfering in the affairs of others means not damaging the flower’s color or fragrance. The phrase “nor examining...” means paying no heed to whether the deeds of others are wholesome or unwholesome.

Question: It is right not to interfere in the affairs of others. But if one pays no heed to whether others act or fail to act, would this not be a one-sided concern for one’s own benefit and a lack of compassion?

Answer: When one is upright oneself, others will act accordingly of their own accord, even without being made to do so. When one is not upright oneself, even if one tells them to act, they will not comply. Therefore, if one wishes to benefit others, one must first benefit oneself.

Although benefiting oneself, one actually encompasses the benefit of others as well. How can this be called one-sided? If one neglects oneself and fails to examine oneself, yet wishes to examine whether others act or fail to act, others may not necessarily benefit, while one first brings harm upon oneself.

Once one has harmed oneself, one may also harm others. It is like a leper selling medicine for sores, or like someone wishing to capture ghosts: only by employing efficacious talismans and incantations can that person avoid ridicule and be considered skilled! Therefore, the Mahayana Sutra on the Principle of the Ultimate Meaning says: “If ordinary beings are themselves impure and violate the prohibitive precepts, then although they expound the Right Dharma and exhort others to observe the precepts, ultimately no one will believe or follow them; instead, they will be scorned and disparaged.

Therefore, one should know that one must first examine oneself, abandon all heedlessness, and firmly uphold the paramita of pure precepts. Only afterward should one explain to others the essentials of the Right Dharma. In this way, after sentient beings hear it, they will be able to accept it with faith.”

It further says: Knowing that one has transgressed the admonitions, one should turn inward and examine one’s own mind. Not looking upon the transgressions of others is to protect their state of mind. This is precisely the same meaning as that of this verse.

Alas! In this degenerate age, the Dharma of the Way has declined. Those who uphold the Vinaya do not understand which matters are light or grave, nor do they clearly comprehend what is permitted or prohibited. Those who study the teachings endlessly pursue external appearances, allowing body and mind to become lax. Those who practice meditation follow vacuity and exploit emptiness, appearing as though deranged or intoxicated; such people fill every place. With matters in such peril, who can rectify them? The moment one opens one’s eyes to behold it, tears of blood immediately pour forth!

Therefore, the Buddha Treasury Sutra says: At such a time, one should not enter the Sangha community, even for a single night. One should dwell lifelong in remote and solitary mountains and forests, and die like a wild beast. One should give rise to this sense of revulsion: How could I bear to see the True Dharma disrupted and behold such conduct among sramanas!

In this perilous evil age, I must diligently strive and quickly attain the fruit of the path. The commentary says: The Buddha Treasury is a Mahayana sutra and Vinaya text, and it teaches in this manner. Propagating the Dharma and liberating beings fundamentally does not consist in making an ostentatious display of influence.

So long as, deep within some remote mountain valley in Jambudvipa, there remain five bhiksus who uphold the precepts purely, the lineage of the Sangha Jewel will not be severed. So long as there is one pure bhiksu endowed with right view, the treasury of the eye of the True Dharma will not cease. I implore my companions who share this aspiration always to remember that the True Dharma is close to being obscured, to have compassion for beings who are sinking in samsara, to revere the teachings of the Compassionate Honored One, and wholeheartedly to protect the True Dharma so that it may long endure.

Close off the two paths of fame and gain, and concentrate your earnest sincerity on this single point. Seek to proclaim the essential teaching and accumulate the provisions for the path. Let the pearl of precepts shine brilliantly, the water of samadhi settle into clarity, and the sun of wisdom be raised on high so that the Dharma wheel may turn.

Aspire only to accord above with the Buddha’s mind; then why worry below that any sentient being might be left behind? Sometimes, in seeking hastily to perceive some minor matter, one cannot escape the difficulty of taking a circuitous path that is both distant and long. Those of lofty understanding do not disparage the words of others.

Those holding divergent views will certainly create offenses for themselves through their words. The realm of great beings differs from that of ordinary people. (Canonical allusion)

5) The Teaching of Buddha Kanakamuni

Do not allow the mind to become heedless;

Diligently study the Dharma of the Noble Ones.

Thus bringing sorrow to an end,

With mind composed, enter nirvana.

This is the Pratimoksa Sutra taught by Kanakamuni Tathagata, the Unattached One, the Perfectly Enlightened One.

Because one is not heedless, there is no affliction or sorrow. Because one studies the Dharma of the Noble Ones, there is no grief. Because there is no sorrow, the mind becomes composed. Sorrow pertains to suffering; heedlessness is its origin; the Dharma of the Noble Ones is the path; and entry into nirvana is cessation. If this is explained through the four kinds of the Four Noble Truths, its meaning is boundless and should be carefully contemplated.

6) The Teaching of Buddha Kasyapa

Commit no evil whatsoever;

Reverently practice every good.

Purify your own mind:

This is the teaching of all Buddhas.

This is the Pratimoksa Sutra taught by Kasyapa Tathagata, the Unattached One, the Perfectly Enlightened One.

The afflictions of the five abiding grounds are all called evil. “Commit none whatsoever” means completely subduing and completely eliminating them. Since the essential nature is inherently endowed with every virtue, it is called good. “Reverently practice every good” means cultivating them perfectly and realizing them completely. Throughout the day, one puts an end to all evils without retaining the characteristic of one who puts an end to them. Throughout the day, one practices all good deeds without retaining the characteristic of one who practices them. Therefore, this is called purifying one’s own mind.

7) The Teaching of Our Fundamental Teacher, Sakyamuni Buddha

Skillfully guard your speech;

Purify and compose your mind;

With the body, commit no evil;

Practice in this manner.

These three paths of pure karma

Are the path of the Great Sage.

This is the Pratimoksa Sutra taught by Sakyamuni Tathagata, the Unattached One, the Perfectly Enlightened One, to bhiksus free from transgressions during the first twelve years. Thereafter, the teachings were extensively differentiated. Bhiksus who themselves delight in the True Dharma, delight in the conduct of a sramana, possess moral shame and moral dread, and delight in training in the precepts should study herein.

The three pure paths of karma are the Dharma of the Ten Wholesome Paths of Karma. Devas, humans, sravakas, pratyekabuddhas, bodhisattvas, and all Buddhas alike rely upon them. This is fully explained in the Dasabhumi Chapter of the Avatamsaka Sutra. “A Sangha free from transgressions” means a Sangha that does not violate the precepts. These seven Pratimoksa Sutras were each spoken in response to the circumstances, and thus each has its own particular emphasis and purport. This is like prescribing medicine according to the illness. When one enters nirvana, however, there is only the one.

Among the various schools, only the Mulasarvastivada Vinaya clearly presents the circumstances giving rise to this teaching, but its wording and syntax differ somewhat from those given here, and therefore they have not been recorded. “Extensively differentiated” means that when defiled phenomena began to arise, the 250 precepts were then established to restrain them. Within each precept, moreover, there are differences among the root offense, derivative offenses, preparatory offenses, and offenses of similar consequence.

All who are bhiksus should study them. Only those who do not regard themselves as sramanas, who do not delight in the True Dharma, who delight in acting as non-sramanas and non-sons of the Sakyan, who possess neither moral shame nor moral dread, and who do not delight in training in the precepts would fail to study them.

Question: What did they study during the first twelve years?

Answer: The Sangha free from transgressions consisted of those beyond training. Those who had not yet attained the fruit beyond training studied the path of purifying the three kinds of karma.

Question: Today, we too study the path of purifying the three kinds of karma. Why, then, must we study these minute characteristics of the precepts?

Answer: You now live in the period after the first twelve years, yet wish to follow the practice of those first twelve years?

Furthermore, regardless of whether it was at an earlier or later time, allow me to ask you: Are your three karmic activities at present the same as those of the Sangha members who are free of transgression, or are they different from those of the transgression-free Sangha? Since they are not the same as those of the transgression-free Sangha, if you do not study these precepts, how will you know what constitutes observance and what constitutes violation?

If you say, “There is no need to study the precepts,” you thereby commit the minor offense of payantika. Is even a single thought of slighting the precepts pure or impure? If you maintain that observance, adherence, violation, and the precepts themselves are all unobtainable, why is it that you alone have now failed to attain observance of the precepts and have attained only their violation?

If you say that violation is precisely non-violation, then it may likewise be said that observance is precisely non-observance; why, then, do you abandon observance and choose violation? If purity admits of neither acceptance nor rejection, then you should not accept what is narrow and reject what is broad. Or if you say that purity and impurity are equal, then hell and heaven are also equal; abuse and praise are equally the same; sandalwood and musk are equal to filthy excrement; amrita and blood and pus are equal; celestial garments and blades and cudgels are equal.

Why do you not perpetually dwell in hell? Why are you not called a pig, a dog, a beast, a stupid slave, or a foolish thief? Why do you not constantly smell foul and putrid things?

Why do you not consume blood and pus? Why do you not take blades and cudgels and beat your own body? If you have truly realized the equality of Dharma-nature, you will naturally not destroy conventional truth; you will certainly experience the joy of the Dharma directly and skillfully teach and transform sentient beings.

If you forcibly arrogate such a lofty attainment to yourself, then Mara has entered your mind, and this is not the Right Path. If you have not realized the equality of Dharma-nature, nor attained such a lofty state, yet casually follow your ordinary inclinations, becoming lazy and indolent and refusing to study this Dharma of precepts, then you are one who dwells as a thief; you are not a sramana; you are shameless; you are a worm within the lion’s body; you are worse than a band of great thieves; you are a retainer of the evil Mara; you are a seed of hell.

How can you not understand that the Tathagata, having realized the equality of form, can cause hells and celestial palaces alike to become Pure Lands? The Tathagata, having realized the equality of sound, can turn the malicious words of celestial maras into words of praise. The Tathagata, having realized the equality of fragrance, can transform a filthy place into a fragrant palace.

The Tathagata, having realized the equality of taste, can transform poison in food into amrita. The Tathagata, having realized the equality of touch, can transform the blades and bows of Mara’s armies into celestial flowers. The Tathagata, having realized the equality of dharmas, is not turned by things but is always able to turn things, possessing immeasurable, inconceivable, wondrous functions of supernormal power.

The Tathagata, having realized the equality of observance and violation, conducts all three karmic activities in accordance with wisdom and is able to cause sentient beings who have broken the precepts to regain purity. You falsely proclaim that observance and violation are equal; why, then, do your three karmic activities remain so wanton and defiled, while you raise difficulties and obstacles concerning the Dharma of precepts?

This contemptuous mind merely harms you yourself. Alas! How grievous!

The account of the Precept Sutras of the Seven Buddhas is complete

C. PART THREE

The verses of praise and dedication are divided into seven sections. The first concerns skillfully guarding the precepts to obtain the supreme benefit, and the seventh concerns dedicating the merit toward Buddhahood.

1) Skillfully Guarding the Precepts

The wise skillfully guard the precepts,

And shall obtain three joys:

Good renown and material support,

And after death, birth in heaven.

One should contemplate this matter;

The wise diligently guard the precepts.

From pure precepts, wisdom arises,

And the Supreme Path is accomplished.

The wise are those who guard and uphold the precepts; this is not something fools are capable of doing.

The three joys: First, the “fruition in the form of flowers” in the present and future is set forth as encouragement; this is not the true fundamental purpose of guarding the precepts. “This matter” refers to the training rules. Through wisdom, the precepts are made pure.

Through the precepts, the nature of wisdom is revealed. Furthermore, relying on these characteristics, the two adornments of merit and wisdom are perfected, leading directly to Buddhahood; this is the true fruit of guarding the precepts. The first word “wise” refers to Right View born of learning and reflection.

The latter word “wisdom” refers to the uncontaminated Initial Enlightenment.[17] When Initial Enlightenment accords with Original Enlightenment,[18] it is called Ultimate Enlightenment.[19] Therefore, the Supreme Path is accomplished.

2) Explaining That the Path of All Buddhas Is the Same

Just as the Buddhas of the past,

And the Buddhas of the future,

And the World-Honored Ones of the present,

The conquerors of suffering,

All honor the precepts;

This is the Dharma of all Buddhas.

All suffering arises from the afflictive and cognitive obstructions. These two obstructions are the causes; the two kinds of birth and death—fragmentary and transformational—are the results. Simply by honoring these precepts, one can overcome them. This is because every precept is capable of counteracting the afflictions. If one comprehends the nature of the precepts, one can free oneself from cognitive ignorance.

3) Exhortation to Follow the Buddha’s Teaching

If anyone, for their own sake,

Aspires to seek the Buddha Path,

They should honor the True Dharma;

This is the teaching of all Buddhas.

“For their own sake” means not for fame or gain. “Seeking the Buddha Path” means not seeking the paths of the sravakas or pratyekabuddhas. “The True Dharma” refers to the Pratimoksha, which exists only because a Buddha appears in the world. It is not the same as the morality concomitant with concentration, the morality concomitant with the Path, the Five Constants that govern the world, or the Ten Wholesome Actions; therefore, it is called the True Dharma.

Furthermore, when these precepts exist, the Jewel of the Sangha exists. When the Jewel of the Sangha exists, the Buddhadharma is enabled to continue without interruption; therefore, it is called the True Dharma. Those who wish to seek the Buddha Path must honor these precepts. How could they rashly regard them as petty regulations and slander the Buddha’s lucid teaching?

4) Demonstrating the Benefits of the Precept Sutras

The seven World-Honored Buddhas,

Who eradicated every fetter,

Expounded these seven Precept Sutras,

Liberating beings from every bond;

They have entered nirvana,

And all conceptual proliferation has ceased.

Their disciples practiced in accordance with

The teaching of the Great Sage.

These precepts, praised by saints and sages,

Led them all to enter nirvana.

The seven World-Honored Buddhas, wishing to eradicate the fetters of sentient beings, expounded these Precept Sutras, enabling all sentient beings to free themselves from every bond and enter nirvana together, extinguishing all conceptual proliferation within the three realms. Thus, one should know that the precepts taught by the Great Sage are precepts praised by saints and sages. How could disciples of the Buddha fail to honor and practice them and yet be able to enter nirvana?

5) Recounting the Final Injunction of the World-Honored Buddha

When the World-Honored One entered nirvana,

He aroused the mind of Great Compassion,

Assembled the community of bhiksus,

And bestowed this instruction:

Do not think that when I enter nirvana,

There will be no one left to guide you.

The Precept Sutras and the Vinaya,

Which I have clearly taught,

You should regard as the Buddha.

Although I enter nirvana,

So long as these Precept Sutras remain,

The Buddhadharma remains radiant.

Through this radiance,

Nirvana is realized.

If these precepts are not upheld,

And Posadha is not performed according to the Dharma,

How is that different from the setting of the sun,

When the world becomes dark?

To bestow admonitions as he approached nirvana was like the final testament of parents to their children; compared with his usual painstaking efforts to rescue beings from suffering and bring them happiness, these words were even more deeply poignant.

The Precept Sutras refer to the training rules of the five divisions. The Vinaya is the method for extinguishing offenses. This is the Dharma-body of the Tathagata abiding perpetually in the world; therefore, it must be regarded as the World-Honored One himself. When Sanghakarma is performed in accordance with the Dharma and practitioners act according to what has been taught, this is called the continued presence of these sutras in the world and the continued presence of the True Dharma in the world. The three—Teaching, Practice, and Fruition—are then all complete. Otherwise, the wheel of Dharma becomes mired, and the evil destinies abound. Therefore, it is likened to the setting of the sun, when all becomes obscure and the road ahead can no longer be seen.

6) Safeguarding the Admonitions

Safeguard these Precepts,

As the Mao ox cherishes its tail.

Assemble harmoniously in one place,

As the Buddha instructed.

Mao 犛I: pronounced mao 茅, the name of a kind of ox. The Mao ox cherishes its tail to such an extent that it forgets even its own body. This illustrates how one who upholds the precepts, in safeguarding them, gives no thought to body or life. As the Buddha instructed, once every half-month they are to be recited and expounded in accordance with the Dharma, without committing what is contrary to the Dharma, forming a separate assembly, or committing other offenses.

7) Dedication to the Buddha Path

I have recited the Precept Scripture;

The Sangha's Uposatha is complete.

I have now recited the Precept Scripture;

May the merit of this recitation

Be bestowed universally upon all beings,

That together they may fully accomplish the Buddha Path.

Question: These precepts were originally established for the sravakas; why, then, is their merit dedicated to the Buddha Path? If the Dharma of the sravakas is indeed identical with the Buddha Path, why is it said in the sutras: “A sravaka's observance of the precepts is called a bodhisattva's violation of the precepts; a sravaka's violation of the precepts is called a bodhisattva's observance of the precepts”?

Answer: In all the sutras, only the mind of the sravakas is reproached; the Vinaya of the sravakas is not reproached. Because they seek only their own deliverance and do not contemplate delivering others, they fall into the pit of the unconditioned and lack the functioning of great compassion; therefore, they are reproached. Moreover, sravakas take entry into quiescent extinction as their aspiration; thus, an angry mind constitutes a minor offense for them, while a covetous mind constitutes a grave offense.

Bodhisattvas take the deliverance of beings as their foundation; thus, an angry mind constitutes a grave offense for them, while a covetous mind constitutes a minor offense. As for the designation “bhiksu,” it inherently applies to both the Great and Lesser Vehicles. There are sravaka bhiksus and bodhisattva bhiksus.

Although their destinations differ, the essential nature of a bhiksu is the same. Since the essential nature is the same, the precepts are also the same. Without these precepts, one would be like a lay bodhisattva; why, then, would it be necessary to leave the worldly household and enter homelessness, the household-free life?

Therefore, it should be understood that both Great and Lesser Vehicle bhiksus practice and uphold these precepts. It is like a single medicinal prescription that, when employed by two physicians, produces different results—an allusion to a classical account.

How, then, could dedicating the merit to the Buddha Path contradict the teachings of the sutras?

The verses of praise and dedication are complete.

The entire text is divided into three parts. This is the third section, which next exhorts dedication of merit. The entire text of this Vinaya is divided into two parts.

The second part, entry into the text, is complete.

ESSENTIAL COMPENDIUM OF THE MEANINGS OF VINAYA MATTERS, REVISED EDITION

END OF VOLUME TEN

Notes:

1 Chinese: riding in conveyances (sheng) 騎T乘. Pali: yānam nāma vayhaṃ ratho sakaṭaṃ sandamānikā sivikā pāṭaṅkỵ; conveyances: a litter or sedan chair, a horse-drawn carriage, a freight cart, a war chariot, a palanquin, and a carrying chair. (See the Dharmaguptaka Vinaya, translated by Most Venerable Thích Đỗng Minh.)

2 Phú-la 富羅: A phonetic transcription of the Sanskrit Pula, meaning a pair of woven grass shoes with short toes.

3 Dharmaguptaka Vinaya 52, Part Four, Miscellaneous Skandhaka, p. 958a24, Taisho 22, no. 1428.

4 Samantapasadika Vinaya Commentary 16, p. 787b14, Taisho 24, no. 1462.

5 Dharmaguptaka Vinaya 21, p. 713a09, Taisho 22, no. 1428.

6 Dharmaguptaka Vinaya 37, Part Two, Rains Retreat Skandhaka, p. 832b24, Taisho 22, no. 1428.

7 Dharmaguptaka Vinaya 52, Part Four, Miscellaneous Skandhaka, p. 956b19, Taisho 22, no. 1428.

8 Dharmaguptaka Vinaya 51, Part Four, Miscellaneous Skandhaka, p. 945b15, Taisho 22, no. 1428.

9 Dharmaguptaka Vinaya 47, Part Three, Skandhaka on the Settlement of Disputes, p. 913c, Taisho 22, no. 1428.

10 The eighteen grounds of dispute: Dharma, non-Dharma; Vinaya, non-Vinaya; offense, non-offense; minor, grave; with concealment, without concealment; coarse evil, not coarse evil; customary practice, not customary practice; prescribed, not prescribed; taught, not taught. These are the eighteen grounds of dispute.

11 Dharmaguptaka Vinaya 47, Part Three, Skandhaka on the Settlement of Disputes, p. 714a04, Taisho 22, no. 1428.

12 Dharmaguptaka Vinaya 47, p. 914b15, Taisho 22, no. 1428.

13 Dharmaguptaka Vinaya 47, p. 914b29, Taisho 22, no. 1428.

14 Mahasanghika Vinaya 26, p. 441c07, Taisho 22, no. 1425.

15 Dharmaguptaka Vinaya 47, Part Three, Skandhaka on the Settlement of Disputes, p. 915c11, Taisho 22, no. 1428.

16 Chinese: Tụ nhiên 聚然.

17 Initial Awakening: It is attained through the inner permeation of the Original Awakening within, together with external conditions provided by a teacher. When contact with these conditions first gives rise to the mind of seeking, if it accords with Original Awakening, wisdom gradually arises as the wisdom of enlightenment. This wisdom is called Initial Awakening.

18 Original Awakening: It is the intrinsically pure mind-nature of Original Awakening possessed by all sentient beings, whose virtues—comprising the four virtues of permanence, bliss, self, and purity—have from time immemorial shone forth in complete fullness.

19 Ultimate Awakening: This refers to the supreme awakening of bodhisattvas when their great practice has been brought to perfect completion. It refers to the stage of Buddhahood, wherein Original Awakening and Initial Awakening are identical.