Dharmaguptaka-vinaya 16: 四分律卷第十六

Translated by the Tripiṭaka Master Buddhayaśas of Jibin together with Zhu Fonian and others during the Yao Qin

Part Six of the Ninety Pāyattika Rules

At that time, the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time, the group-of-six bhikṣus heard that the Bhagavat had laid down a precept permitting a bhikṣu with a particular reason to stay in an army for two or three nights. While staying in the army, they watched the battle formations and fighting, and looked at the men, elephants, and horses from various regions. At that time, one of the group-of-six bhikṣus was struck by an arrow because of watching the battle formations. His fellow bhikṣus immediately wrapped him in robes and carried him back. When the laypersons saw this, they asked the bhikṣus, 'What ails this man?' They replied, 'Nothing ails him! He went just now to watch the battle formations fighting and was struck by an arrow.' The laypersons all criticized them together, saying, 'We raise these armies on account of affectionate attachments; why should you who have left the household go into the army to do anything?' When the bhikṣus heard this, those among them who had few desires and were contented, practiced dhūta, loved to train in the precepts, and had a sense of shame and conscience, rebuked the group-of-six bhikṣus, saying, 'The Bhagavat laid down a precept permitting a bhikṣu with a particular reason who goes to an army to stay for two or three nights. After staying in the army for two or three nights, why did you go to watch the battle formations and combat, and end up being shot by an arrow?' Then the bhikṣus went to the Bhagavat, bowed their heads at his feet, and sat to one side. They reported this matter fully to the Bhagavat. At that time, the Bhagavat assembled the bhikṣu-saṅgha on account of this matter, and rebuked the group-of-six bhikṣus, saying, 'What you did is improper, unbefitting deportment, not the Dharma of a śramaṇa, not pure conduct, not conformable conduct; it is what ought not to be done. How could you, group-of-six bhikṣus, when the Bhagavat has permitted a bhikṣu with a particular reason who goes to an army to stay for two or three nights, go to stay in the army for two or three nights and then watch the battle formations and combat, so that you were shot by an arrow?' Then the Bhagavat, having rebuked the group-of-six bhikṣus with countless expedients, addressed the bhikṣus: 'These foolish men have many varieties of the influx-producing, and are the first to break the precept. From this day forward, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long-lasting of the True Dharma. Whoever wishes to recite the precepts should recite them thus: "If a bhikṣu stays two or three nights in an army, or at that time watches the battle formations and fighting, or watches the power and force of the mobile troops' elephants and horses, it is a pāyattika."'

'Bhikṣu' is as explained above.

'Fighting' means either mock fighting or real fighting.

'Army' means from a single corps up to the fourfold army; or there may be a royal army, an army of bandits, or an army of householders.

'Power and force' means foremost elephant force, foremost horse force, foremost chariot force, and foremost infantry force.

'Battle formation' means a square formation, or a circular formation, or a crescent formation, or an open-rank formation, or a reduced-front formation; formations of the king of elephants, the king of horses, or the king of men.

If that bhikṣu goes to watch the battle formations, fighting, or the power and force of elephants and horses, whether going from a road to a road, from a road to an off-road area, from an off-road area to a road, from high ground to low ground, or from low ground to high ground: if he goes and sees it, it is a pāyattika. If he goes and does not see it, it is a duṣkṛta. If he makes preparations intending to go but does not go, all are duṣkṛtas. If a bhikṣu was traveling on the road first and the army ranks arrive afterward, he should avoid them; if he does not avoid them, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is termed an offence.

There is no offence if there is a particular reason: if there is something to report, if he is invited and summoned, if he is carried off by a powerful force, or if there is danger to life or danger to celibacy (brahmacarya); if he was traveling ahead and, when the army arrived afterward, stepped off the road to avoid it; if the route by water or land is cut off; if there are bandits, wild beasts, or a great flood of water; or if he is seized and bound by a powerful force; or if there is danger to life or danger to pure conduct, and he does not step off the road to avoid them, there is no offence.

There is no offence for the original perpetrator before the precept was laid down; or if one is deranged, mentally disordered, or overwhelmed by painful suffering. (Fiftieth finished)

At that time, the Buddha was in the country of Cedi together with a great assembly of one thousand two hundred and fifty bhikṣus. At that time, the Venerable Sāgata served as attendant to the Buddha. Then Sāgata stepped off the road and went to the dwelling place of a matted-hair brāhmaṇa ascetic. He said to the ascetic, 'In this dwelling place of yours, regarding the foremost chamber, I now wish to lodge for one night; would you be able to accommodate me?' The ascetic answered, 'I do not begrudge it, you may stay for the night; however, there is a venomous nāga in it, and I fear it might harm you!' The bhikṣu said, 'Just grant me permission to stay; it may not harm me.' The matted-hair ascetic replied, 'This room is spacious; you may stay as you wish.' Then the āyuṣmat Sāgata entered the room, spread out his own grass mat, sat cross-legged, and established mindfulness before him. When that venomous nāga saw Sāgata sitting cross-legged, it immediately emitted fire and smoke. Sāgata also emitted fire and smoke. The venomous nāga grew angry and further emitted fire from its body; Sāgata also emitted fire from his body. At that time, the room blazed as if in a great fire. Sāgata thought to himself, 'Should I now rather extinguish this nāga's fire so that it does not harm the nāga's body?' Thereupon he extinguished the nāga's fire so that it suffered no harm. At that time, the venomous nāga's firelight had no colour, whereas Sāgata's firelight grew increasingly brilliant and displayed various colours: blue, yellow, red, white, green, azure, and crystal. That night, Sāgata subdued this venomous nāga and placed it inside his alms bowl. The next morning at dawn, carrying it, he went to the matted-hair ascetic and said to him, 'As for what you called a venomous nāga, I have already subdued it and placed it in my bowl; therefore I show it to you.' At that time, the ruler of Kauśāmbī was staying the night at the matted-hair ascetic's house. He thought to himself: 'Unprecedented! If a disciple of the Bhagavat has such great supernormal power, how much more so the Tathāgata!' He immediately said to Sāgata, 'When the Bhagavat comes to Kauśāmbī, please let me know, for I wish to pay my respects.' Sāgata replied, 'Very well!' Then the Bhagavat journeyed among the people from the country of Cedi to the country of Kauśāmbī. When the ruler of that country heard that the Bhagavat, leading one thousand two hundred and fifty disciples, had arrived in this country, he immediately mounted his chariot to go and welcome the Bhagavat. From afar, he saw the Bhagavat's countenance was upright and majestic, his sense faculties serene and settled, his mind quiescent, having attained supreme subdual like a tamed nāga or elephant, like a limpid deep pool. Having seen him, devout faith arose; with a reverent mind, he immediately stepped down from his chariot, went to the Bhagavat, bowed his head at his feet, and stood to one side. Then the Bhagavat, through countless expedients, expounded the Dharma and exhorted him, making him rejoice. When the ruler of Kauśāmbī, having heard the Buddha expound the Dharma and exhort him through countless expedients, rejoiced greatly, he looked around at the saṅgha of bhikṣus and did not see Sāgata. He then asked the bhikṣus, 'Where is Sāgata now?' The bhikṣus replied, 'He is behind; he will arrive momentarily.' Then Sāgata arrived following behind together with the group-of-six bhikṣus. When the ruler of Kauśāmbī saw Sāgata coming, he went to welcome him, bowed his head at his feet, and stood to one side. Sāgata again, through various expedients, expounded the Dharma and exhorted him, causing his heart to rejoice. When the ruler of Kauśāmbī, having heard Sāgata expound the Dharma and exhort him through various expedients, felt joy, he said, 'What do you require? You may speak of it.' Sāgata replied, 'Cease, cease! This itself is already making an offering to me.' He said again, 'Please tell me what you require.' The group-of-six bhikṣus said to him, 'Do you know? A bhikṣu's robes, bowl, sitting mat, and needle case—these are easily obtained items! Give him something that is harder for a bhikṣu to obtain.' He then asked, 'What is hard for a bhikṣu to obtain?' The group-of-six bhikṣus answered, 'He desires dark wine.' He replied, 'If he desires it, he may come tomorrow to take it, as much as he wishes.' Then he bowed at Sāgata's feet, circumambulated him, and departed. The next morning at dawn, Sāgata put on his robes, took his bowl, went to the house of the ruler of Kauśāmbī, and took his seat. The ruler of Kauśāmbī served various sweet foods and drinks, and also gave him dark wine, making him fully sated. When Sāgata had finished eating and drinking to repletion, he rose from his seat and left. Midway along the road, intoxicated by the wine, he collapsed on the ground and vomited, while flocks of birds screeched clamorously. Then the Bhagavat, knowing full well, intentionally asked Ānanda, 'Why are the flocks of birds crying out?' Ānanda said to the Buddha, 'O Venerable One! This Sāgata accepted the invitation of the ruler of Kauśāmbī, ate various foods, and also drank dark wine. He is lying drunk by the roadside, vomiting profusely; this has caused the flocks of birds to screech clamorously.' The Buddha said to Ānanda, 'This foolish man, the bhikṣu Sāgata! If he cannot even subdue a small nāga now, how much less could he subdue a great nāga!' The Buddha told Ānanda, 'Whoever drinks wine incurs ten faults. What are the ten? First, an ugly complexion; second, diminished strength; third, impaired eyesight; fourth, displaying signs of anger; fifth, destroying fields, livelihoods, and means of sustenance; sixth, causing diseases to increase; seventh, increasing disputes and lawsuits; eighth, absence of good reputation and the spreading of ill fame; ninth, diminution of wisdom; tenth, upon the breakup of the body at the end of life, falling into the three evil destinies. Ānanda, these are called the ten faults of one who drinks wine.' The Buddha told Ānanda, 'From this day forward, whoever takes me as their teacher may not even take the tip of a blade of grass or twig, dip it into wine, and put it into the mouth.' Then the Bhagavat, having rebuked the bhikṣu Sāgata with countless expedients, addressed the bhikṣus: 'This foolish man, the bhikṣu Sāgata, has many varieties of the influx-producing, and is the first to break the precept. From this day forward, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long-lasting of the True Dharma. Whoever wishes to recite the precepts should recite them thus: "If a bhikṣu drinks wine, it is a pāyattika."'

'Bhikṣu' is as explained above.

'Wine' means plant wine, non-glutinous rice wine, other grain wine, or barley wine, or whatever is prepared as wine according to other methods of wine-making. 'Plant wine' means pear-juice wine, jambu fruit wine, sugarcane wine, śaluka fruit wine, rui-juice wine, or grape wine. 'Pear-juice wine' means if it is prepared mixed with honey or rock sugar; up to grape wine is also mixed in this manner. Wine that has the colour of wine, the scent of wine, and the taste of wine should not be drunk. If there is wine that does not have the colour of wine, but has the scent of wine and the taste of wine, it should not be drunk. If there is wine that does not have the colour of wine or the scent of wine, but has the taste of wine, it should not be drunk. If there is wine that does not have the colour of wine, nor the scent of wine, nor the taste of wine, it should not be drunk. What is not wine, [even if] having the colour of wine, the scent of wine, and the taste of wine, may be drunk. What is not wine, not having the colour of wine, [yet] having the scent of wine and the taste of wine, may be drunk. What is not wine, not having the colour of wine nor the scent of wine, [yet] having the taste of wine, may be drunk. What is not wine, not having the colour of wine, nor the scent of wine, nor the taste of wine, may be drunk.

If that bhikṣu consumes or drinks liquor, or what is cooked with liquor, or what is mixed with liquor, it is a pāyattika. If he drinks liquor with a sweet taste, it is a duṣkṛta. If he drinks liquor with a sour taste, it is a duṣkṛta. If he eats fermenting yeast or distillers' grains, it is a duṣkṛta. Perceiving liquor as liquor: a pāyattika. Being in doubt about liquor: a pāyattika. Perceiving liquor as non-liquor: a pāyattika. Perceiving non-liquor as liquor: a duṣkṛta. Being in doubt about non-liquor: a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is called an āpatti.

As for anāpatti: if one has such-and-such an illness and other medicines do not cure it, taking liquor as medicine; or if one applies liquor to an ulcer—in all such cases there is no āpatti.

There is no āpatti for the first offender before the rule was laid down, one who is insane, mentally deranged, or overwhelmed by severe pain. (Fifty-first ended.)

At that time the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time the group of seventeen bhikṣus were sporting in the water of the Aciravatī River, crossing from this bank to that bank, floating downstream or swimming upstream, submerging here and emerging there, splashing water with their hands, or showering and splashing one another with water. At that time King Prasenajit and Queen Mallikā were on an upper balcony and saw from afar the group of seventeen bhikṣus sporting in the water of this river, crossing from this bank to that bank, floating downstream or swimming upstream, submerging here and emerging there, splashing water with their hands, or showering and splashing one another with water. Having seen them, he said to Queen Mallikā, “Look at those whom you serve!” Then Queen Mallikā replied to the king, saying, “These bhikṣus are youths who have only recently gone forth, not long in the Buddha-Dharma; or perhaps they are elders who are foolish and know nothing.” Then Queen Mallikā quickly descended the tower and said to the brāhmaṇa Nāliṅga, “In my name, go to the Jetavana and inquire after the Bhagavat: ‘Are your movements robust and strong, and is your teaching not tiresome?’ Present this parcel of rock sugar to the Bhagavat, and report this matter fully to the Bhagavat.” Then that brāhmaṇa, having accepted the queen's instruction, went to the Bhagavat. Having greeted him, he sat to one side. The brāhmaṇa Nāliṅga said to the Bhagavat, “Queen Mallikā has sent me especially to inquire after the Bhagavat: ‘Are your movements robust and strong, are your daily activities light and nimble, and is your teaching not tiresome?’ Now she presents this parcel of rock sugar.” He then reported that matter fully to the Bhagavat. At that time, on this account, the Bhagavat assembled the bhikṣu-saṅgha and rebuked the group of seventeen bhikṣus with countless skillful means, saying, “What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and not what ought to be done. How could you, the group of seventeen bhikṣus, sport in the water of the Aciravatī River, crossing from this bank to that bank, floating downstream or swimming upstream, submerging here and emerging there, splashing water with your hands, or showering and splashing one another with water?” Having rebuked the group of seventeen bhikṣus, the Bhagavat told the bhikṣus, “These foolish men! In many ways they are grounds for outflows; they are the first offenders against the precept. From this day forth, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘If a bhikṣu sports in the water, it is a pāyattika.’”

The meaning of bhikṣu is as above.

‘Sporting in the water’ means letting oneself go in self-indulgence, crossing from this bank to that bank, floating downstream or swimming upstream, submerging here and emerging there, splashing water with one's hands, showering and splashing one another with water, up to playing with water held in a bowl—all these are a pāyattika. Apart from water, if one plays with curd-whey, clear curd-whey, vinegar, or barley liquor in a vessel, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is called an āpatti.

As for anāpatti: if one is traveling on a road and crossing water; or crossing from this bank to that bank; or pulling timber in the water; or going up or down with the current on bamboo or a raft; or retrieving stones or sand; or diving to the bottom of the water, submerging here and emerging there to find a lost object; or wishing to learn the art of swimming, so that one swims, raising one's arms, splashing and spraying water—in all such cases there is no āpatti.

There is no āpatti for the first offender before the rule was laid down, one who is insane, mentally deranged, or overwhelmed by severe pain. (Fifty-second ended.)

At that time the Buddha was staying in Śrāvastī at the Jetavana Anāthapiṇḍadārāma. At that time one among the group of six bhikṣus tickled one among the group of seventeen bhikṣus so severely as to cause his death. The bhikṣus heard of it. Among them, those of few desires and contentment, who practiced the dhūtas, took delight in studying the precepts, and had a sense of shame and conscience, censured and rebuked the group of six bhikṣus, saying, “How could you tickle one of the group of seventeen bhikṣus so severely as to cause his death?” Then the bhikṣus went to the Bhagavat. Having bowed their heads to his feet, they sat to one side and reported this matter fully to the Bhagavat. At that time, on this account, the Bhagavat assembled the bhikṣu-saṅgha and rebuked the group of six bhikṣus, saying, “What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and not what ought to be done. How could you, the group of six bhikṣus, tickle one of the group of seventeen bhikṣus so severely as to cause his death?” Having rebuked the group of six bhikṣus with countless skillful means, the Bhagavat told the bhikṣus, “These foolish men of the group of six bhikṣus! In many ways they are grounds for outflows; they are the first offenders against the precept. From this day forth, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘If a bhikṣu tickles another with his fingers, it is a pāyattika.’”

The meaning of bhikṣu is as above.

‘Fingers’ [and toes] means: there are ten on the hands and ten on the feet.

If a bhikṣu tickles another with his fingers or toes, in all cases it is a pāyattika. Apart from fingers and toes, if one tickles another with a staff, a door key, a whisk handle, or any other object, in all cases it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is called an āpatti.

As for anāpatti: if one does not tickle intentionally; if one touches a sleeping person to awaken him; if one is coming and going, entering and exiting; if one touches accidentally while sweeping the ground; or if one touches accidentally with the tip of a staff—there is no āpatti.

There is no āpatti for the first offender before the rule was laid down, one who is insane, mentally deranged, or overwhelmed by severe pain. (Fifty-third ended.)

At that time the Buddha was staying in the country of Kauśāmbī in the Ghoṣitārāma. At that time Chanda was about to break a precept, and the bhikṣus admonished him, saying, “Do not harbor such an intention; it should not be so.” Then Chanda did not heed the admonition of the bhikṣus and proceeded to break the precept. The bhikṣus heard of it. Among them, those of few desires and contentment, who practiced the dhūtas, took delight in studying the precepts, and had a sense of shame and conscience, censured and rebuked Chanda, saying, “How could Chanda, when about to break a precept and admonished by the bhikṣus, refuse to heed their words and proceed to break it?” Then the bhikṣus went to the Bhagavat. Having bowed their heads to his feet, they sat to one side and reported this matter fully to the Bhagavat. At that time, on this account, the Bhagavat assembled the bhikṣu-saṅgha and rebuked Chanda, saying, “What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and not what ought to be done. How could you, Chanda, when admonished by the bhikṣus, refuse to heed their words and proceed to break the precept?” Having rebuked Chanda with countless skillful means, he told the bhikṣus, “This foolish man! In many ways he is grounds for outflows; he is the first offender against the precept. From this day forth, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘If a bhikṣu refuses to accept admonition, it is a pāyattika.’”

The meaning of bhikṣu is as above.

‘Refuses to accept admonition’ means: if another restrains him, saying, “Do not do this; it should not be so,” yet he deliberately acts, breaks the fundamental precept, and refuses to heed the words, it is a duṣkṛta. If he himself knows that what he does is wrong, yet deliberately acts, breaks the fundamental precept, and refuses to heed the words, it is a pāyattika.

For a bhikṣuṇī, it is a pāyattika; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is called an āpatti.

As for anāpatti: if an unwise person comes to admonish him, and he replies, “You may ask your master or upādhyāya, study, recite the sūtras, and understand the method of admonition before you admonish”; if he should accept what is admonished; if it is spoken in jest; if it is spoken in a solitary place; if it is spoken in a dream; or if one wishes to say this but mistakenly says that—in all such cases there is no āpatti.

There is no āpatti for the first offender before the rule was laid down, one who is insane, mentally deranged, or overwhelmed by severe pain. (Fifty-fourth ended.)

At that time the Buddha was in the country of Pārileyyaka. At that time the venerable bhikṣu Nāgapāla was constantly attending upon the Bhagavat, waiting upon him and supplying what was needed. The Buddha said to Nāgapāla, “Bring my rain-cloak; I wish to go to the promenade to walk.” Having received the instruction, he immediately fetched the rain-cloak and handed it to the Bhagavat. Having taken the rain-cloak, the Bhagavat went to the promenade to walk. At that time Śakra Devānām Indra magically created a golden promenade-hall and, with palms joined before the Bhagavat, said, “My Bhagavat walks; my Sugata walks! It is the constant rule of the Buddhas that when they walk, the attendant stands at the head of the promenade track.” At that time the bhikṣu Nāgapāla stood at the head of the promenade track. Knowing that the first watch of the night had passed, he said to the Bhagavat, “The first watch has passed; you may return to your room.” At that time the Bhagavat remained silent. Then Nāgapāla, knowing that the middle and last watches of the night had passed, that the morning light had appeared, that the birds were awakening, and that dawn was about to break, said to the Bhagavat, “The first, middle, and last watches of the night have passed, the morning light has appeared, the birds are awakening, and dawn is about to break; may the Bhagavat return to his room.” At that time the Bhagavat remained silent. Then Nāgapāla thought to himself, “Could I perhaps terrify the Buddha so as to make him return to his room?” Then Nāgapāla inverted his outer cloak, approached the Buddha, and made the terrifying cry of a non-human: “Śramaṇa! I am a ghost!” The Bhagavat replied, saying, “Know that this fool's mind is also evil.” Then Śakra Devānām Indra said to the Buddha, “Is there also such a person in the saṅgha?” The Buddha told Śakra Devānām Indra, “There is such a person in the saṅgha.” He told Śakra Devānām Indra, “In this very life this person will attain the pure Dharma.” Then Śakra Devānām Indra praised the Buddha in verse:

“The Holy One walks alone without negligence,
Unshaken by blame or praise;
Hearing the lion's roar, he is not startled,
Like wind passing through grass without obstruction;
He guides all the multitudes,
And brings certainty to all humans and devas.”

At that time the Bhagavat replied in verse:

“Does the Lord of Devas think that I am afraid,
And therefore spoke these words?”

Then Śakra Devānām Indra bowed to the Buddha's feet, vanished, and departed. When that night had passed and morning came, the Bhagavat assembled the bhikṣu-saṅgha and related this matter fully to the bhikṣus: “This foolish man Nāgapāla actually wished to terrify me!” Having rebuked the bhikṣu Nāgapāla with countless skillful means, the Bhagavat told the bhikṣus, “This foolish man! In many ways he is grounds for outflows; he is the first offender against the precept. From this day forth, I lay down this precept for the bhikṣus, gathering the ten objectives up to the long endurance of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘If a bhikṣu terrifies another bhikṣu, it is a pāyattika.’”

The meaning of bhikṣu is as above.

"To frighten": if one frightens another person by means of visible forms, sounds, odours, tastes, tangibles, or mental objects. What is frightening by visible forms? One makes an elephant form, a horse form, a ghost form, or a bird form, and uses such forms and colors to frighten someone, making them see it: whether they are frightened or not frightened, it is a pāyattika. If one uses such forms and colors to frighten someone, but the other person does not see it, it is a duṣkṛta. What is frightening someone by sounds? A conch sound, a drum sound, a cymbals sound, an elephant sound, a horse sound, a camel sound, or a wailing sound: if one uses such sounds to frighten someone, making that person hear it, whether frightened or not frightened, it is a pāyattika. If one uses such sounds to frighten someone, but they do not hear it, it is a duṣkṛta. What is frightening someone by odours? Root incense, sāla tree fragrance, resin fragrance, bark fragrance, rind fragrance, leaf fragrance, flower fragrance, fruit fragrance, sweet scent, or foul odor: if one uses these odours to frighten someone, and that person smells the odour, whether frightened or not frightened, it is a pāyattika. If one uses such odours to frighten someone, but the other person does not smell it, it is a duṣkṛta. What is frightening someone by tastes? If one gives someone a taste, whether sour, sweet, bitter, astringent, salty, or kasāya taste: if one uses such tastes to frighten someone, making that person taste it, whether frightened or not frightened, it is a pāyattika. If one makes such tastes to frighten someone, but they do not taste it, it is a duṣkṛta. What is frightening someone by tangibles? Whether heat, cold, lightness, heaviness, fineness, coarseness, smoothness, roughness, softness, or hardness: if one uses such tangibles to frighten someone, making that person touch it, whether frightened or not frightened, it is a pāyattika. If one uses such tangibles to frighten someone, but that person does not touch it, it is a duṣkṛta. What is frightening someone by mental objects? One says to the other person: "I saw such an omen, or in a dream that you will die, or will lose your robes and bowl, or will disrobe; your teacher, upādhyāya, and ācārya will also die, lose robes and bowl, or disrobe; or your parents will become gravely ill or lose their lives." If one uses such mental objects to frighten someone, and they understand, whether frightened or not frightened, it is a pāyattika. If one uses such mental objects to frighten someone, but they do not understand, it is a duṣkṛta.

If a bhikṣu frightens someone by means of visible forms, sounds, odours, tastes, tangibles, or mental objects: if spoken clearly, it is a pāyattika; if spoken unclearly, it is a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta. This is called an offence.

There is no offence if: sitting in a dark place without a lamp or fire, or at a latrine or urinal, one sees something from afar and says: "It is an elephant, or a robber, or a ferocious beast," and thereby causes fright; or going into a dark room where there is no lamp or fire, or at a latrine or urinal, one hears footsteps, the rustle of grass and trees, or coughing, and becomes afraid; or if one shows a visible form to someone without the intention to frighten; or if one presents sounds, odours, tastes, or tangibles to someone without the intention to frighten; or if there is truly such an occurrence; or if one has seen such an omen; or if one saw in a dream that they will die, or disrobe, or lose robes and bowl, or that their upādhyāya and teacher will die, lose robes and bowl, or disrobe, or that their parents will become gravely ill and die, and one then makes such remarks, telling them: "I saw such portentous signs about you"; or if speaking in jest, or speaking in haste, or talking to oneself, or speaking in a dream, or intending to say this but mistakenly saying that: in all these cases there is no offence.

There is no offence for: the first offender before the precept was laid down; one who is mad, mentally deranged, or afflicted by acute pain. (Fifty-fifth is finished.)

At that time the Buddha was residing in Rājagṛha, where there was a pool of water in the Kalandaka Bamboo Grove. At that time, King Bimbisāra of Magadha permitted the bhikṣus to bathe regularly in the pool. Then the group of six bhikṣus entered the pool to bathe in the latter part of the night before the appearance of daylight. At that time, in the latter part of the night before the appearance of daylight, King Bimbisāra went with his court ladies to the pool wishing to bathe. Hearing the sound of the group of six bhikṣus bathing in the pool, he asked his attendants: "Who is bathing in here?" They answered: "They are bhikṣus." The king said: "Do not make a loud noise, lest the bhikṣus leave before completing their bath." Those bhikṣus of the group of six washed one another with various finely powdered medicines until daylight appeared, so King Bimbisāra was ultimately unable to bathe and left. Then the ministers all criticized and censured them, saying to one another: "These śramaṇas, sons of the Śākya, have no shame. Outwardly they claim: 'We practice the true Dharma.' How can there be true Dharma in such conduct? In the latter part of the night they go together into the pool of water, washing one another with various finely powdered medicines until daylight appears, causing the king to be ultimately unable to bathe and leave." When the bhikṣus heard this, among them those of few desires and contentment, who practiced dhūta, delighted in training in the śīla, and possessed shame, reproached the group of six bhikṣus, saying: "Why did you enter the pool of water to bathe in the latter part of the night, washing one another with various finely powdered medicines until daylight appeared, causing the king to be unable to bathe?" Then the bhikṣus went to the Bhagavat, bowed their heads to his feet, sat to one side, and fully related this matter to the Bhagavat. Thereupon the Bhagavat assembled the bhikṣu-saṅgha on this account and reproved the group of six bhikṣus, saying: "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and should not be done. Why did you enter the pool of water in the latter part of the night, washing one another with various finely powdered medicines until daylight appeared, causing the king to be unable to bathe and leave?" Then the Bhagavat, having rebuked the group of six bhikṣus with countless expedients, told the bhikṣus: "These foolish men! With many kinds of places of defilement, they are the first offenders. From now on, I lay down this precept for the bhikṣus, bringing together the ten objectives, up to the long endurance of the true Dharma. Whoever wishes to recite the precepts should recite them thus: 'If a bhikṣu bathes, it should be every half-month; if he exceeds this, it is a pāyattika.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, during the great heat, boils and heat rash broke out on the bodies of the bhikṣus, and they were dirty and foul-smelling. Out of fear and caution, they did not dare to bathe, fearing they would commit an offence by exceeding the half-month interval for bathing. The bhikṣus reported this to the Buddha. The Buddha said: "I allow sick bhikṣus to bathe frequently during the hot season. From now on, the precept should be recited thus: 'If a bhikṣu bathes, it should be every half-month, except at other times; if he exceeds this, it is a pāyattika. Other times means the hot season.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

Among them, some sick bhikṣus had boils and heat rash breaking out on their bodies, were dirty and foul-smelling, or were soiled and fouled by excrement, urine, and vomit. Out of fear and caution, they did not dare to bathe, fearing they would commit an offence by exceeding the half-month interval for bathing. The bhikṣus reported this to the Buddha. The Buddha said: "I allow sick bhikṣus to bathe frequently. From now on, the precept should be recited thus: 'If a bhikṣu bathes, it should be every half-month and he must not exceed it, except at other times, pāyattika. Other times means the hot season and times of illness.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, when the bhikṣus did work, their bodies became dirty and foul-smelling. The bhikṣus, having fears and cautions, did not dare to bathe. They reported this to the Buddha. The Buddha said: "I allow the bhikṣus to bathe frequently when doing work. From now on, the precept should be recited thus: 'If a bhikṣu bathes every half-month, he must not exceed it, except at other times, pāyattika. Other times means the hot season, times of illness, and times of work.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, when the bhikṣus walked in wind and rain, their bodies developed boils and heat rash, and were soiled with dust, fouled, and impure. Having fears and cautions, they did not dare to bathe. They reported this to the Buddha. The Buddha said: "I allow the bhikṣus to bathe frequently at times of wind and rain. From now on, the precept should be recited thus: 'If a bhikṣu bathes every half-month, he must not exceed it, except at other times, pāyattika. Other times means the hot season, times of illness, times of work, times of wind, and times of rain.'" Thus did the Bhagavat lay down the precept for the bhikṣus.

At that time, when the bhikṣus walked on journeys, their bodies broke out in heat rash and boils, and were soiled with dust and dirt, fouled, and impure. Out of fear and caution, they did not dare to bathe. They reported this to the Buddha. The Buddha said: "I allow the bhikṣus to bathe frequently when walking on journeys. From now on, the precept should be recited thus: 'If a bhikṣu bathes every half-month, a bhikṣu without illness should observe this and must not exceed it, except at other times, pāyattika. Other times means the hot season, times of illness, times of work, times of wind and rain, and times of walking on journeys; these are the other times.'"

The meaning of "bhikṣu" is as above.

"Hot season": the forty-five days of spring and the first month of summer are the hot season.

"Illness": down to the body being foul-smelling is considered illness.

"Work": down to sweeping the ground in front of a dwelling.

"Times of wind and rain": down to a single gust of wind or a single drop of rain touching the body.

"Walking on a journey": down to half a yojana, whether coming or going.

If a bhikṣu bathes every half-month, except at other times: if he pours water over his body more than once, it is a pāyattika. If he washes half of his body with water, it is a pāyattika. If he makes preparations and adornments intending to bathe but does not go, it is in all cases a duṣkṛta.

For a bhikṣuṇī, it is a pāyattika. For a śikṣamāṇā, śrāmaṇera, or śrāmaṇerikā, it is a duṣkṛta. This is called an offence.

There is no offence if: one bathes every half-month; in the hot season, times of illness, times of work, times of wind, times of rain, or times of walking on journeys, one bathes frequently; or if one is restrained by force and compelled to bathe, there is no offence.

There is no offence for: the first offender before the precept was laid down; one who is mad, mentally deranged, or afflicted by acute pain. (Fifty-sixth is finished.)

At that time, the Bhagavat was staying in the city of Āṭavī. At that time, the group-of-six bhikṣus said to one another, "We cannot speak freely in front of the elders." Thereupon, they went outside the room into the open air, gathered firewood, grass, and a large tree trunk, and lit a fire to warm themselves. Now, inside the hollow tree trunk there was a venomous snake. Pressed by the heat of the fire, it came out from a hole in the tree. When the bhikṣus saw it, they were all frightened and exclaimed, "A venomous snake! A venomous snake!" They immediately picked up the burning firewood and tossed it east and west; the scattering fire sparks then burned down the Buddha's lecture hall. When the bhikṣus heard about this, those among them who were of few desires, content, practitioners of dhūta, lovers of learning the precepts, and possessors of a sense of shame and conscience, reproached the group-of-six bhikṣus, saying, "Why did you say to one another, 'We cannot speak freely in front of the elders,' and go outside the room, gather grass, wood, and a large tree trunk, light a fire to warm yourselves in the open air, and, when a venomous snake came out of a hole in the tree, take the burning firewood in your fright and fling it east and west, causing the scattering sparks to burn down the Buddha's lecture hall?" At that time, the bhikṣus went to the Bhagavat, prostrated with their heads at his feet, sat to one side, and fully reported this matter to the Bhagavat. At that time, the Bhagavat assembled the bhikṣu-saṅgha on account of this circumstance and reproved the group-of-six bhikṣus, saying, "What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct; it is something that should not be done. Why, O group-of-six bhikṣus, did you say to one another, 'We cannot speak freely in front of the elders,' go outside the room, gather grass, wood, and a large tree trunk, light a fire to warm yourselves in the open air, and, when a venomous snake came out, take the burning firewood in your fright and fling it east and west, causing the scattering sparks to burn down the Buddha's lecture hall?" After the Bhagavat had reproved the group-of-six bhikṣus by numerous means, he told the bhikṣus, "These foolish men produce various kinds of conditions leading to the outflows; they are the first to break the precepts. From now on, I lay down the precept for the bhikṣus, assembling the ten objectives up to the long-abiding of the True Dharma. Let those who wish to recite the precepts recite them thus: 'If a bhikṣu, for the sake of warming himself, kindles a fire in the open air or tells someone to kindle it, it is a pāyattika.'" In this way, the Bhagavat laid down the precept for the bhikṣus.

At that time, sick bhikṣus were fearful and cautious, not daring to kindle fire themselves, nor telling anyone to kindle it. The bhikṣus reported this to the Buddha. The Buddha said, "I permit sick bhikṣus to kindle fire in the open air and to tell others to kindle it. From now on, the precept should be recited thus: 'If a bhikṣu who is not sick, for the sake of warming himself, kindles a fire in the open air or tells someone to kindle it, it is a pāyattika.'" In this way, the Bhagavat laid down the precept for the bhikṣus.

At that time, when the bhikṣus wished to cook gruel, soup, or rice for sick bhikṣus, or when they were in a sweat-house, kitchen, or bathhouse, or when fumigating alms-bowls, dyeing robes, lighting lamps, or burning incense, the bhikṣus were all fearful and cautious, not daring to do so. The Buddha said, "Such things are permitted to be done. From now on, the precept should be recited thus: 'If a bhikṣu who is not sick, for the sake of warming himself, kindles a fire in the open air or tells someone to kindle it, except on the proper occasion, it is a pāyattika.'"

The meaning of bhikṣu is as stated above.

"Sick" means if one requires fire to warm one's body.

If a bhikṣu who is not sick, for the sake of warming himself, kindles a fire in the open air—whether burning grass, wood, branches, leaves, ramie, hemp, or cow dung, chaff, or sweepings—burning any of these is a pāyattika. If he kindles by putting fire into grass, wood, branches, leaves, hemp, ramie, cow dung, chaff, or sweepings, any of these is a pāyattika. If one takes something already half-burned and throws it into the fire, it is a duṣkṛta. If he kindles charcoal, it is a duṣkṛta. If he does not tell the person in front of him, saying, "Watch this and look after this," it is a duṣkṛta.