Dharmaguptaka-vinaya 3: 四分律卷第三（初分之三）

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

Thirteen Saṅghāvaśeṣa Dharmas: Part Two

The Buddha was in Śrāvastī. At that time, when Kālodāyin heard the precept laid down by the Bhagavat that one must not masturbate and emit semen, nor have physical contact, he took the door key, stood outside the door, and waited for women or women of householder families to come. He said to them, “Sisters! You may come into my room to see.” Having led them into the room, he addressed them with crude and foul words out of lustful intent. The women who were pleased laughed at what he said, but those who were displeased became angry, reviled him, and left the room. They said to the bhikṣus: “Venerables, you should know! What I have seen today is not good, not dharma-accordant, not proper, and untimely. I always thought this place was secure, free of trouble, free of calamity, and free of terror; but today fear and terror were instead aroused in me, making my hair stand on end. We originally thought water could extinguish fire, yet now fire is born from water! How is this known? Kālodāyin led me into his room and addressed crude and foul words to me with lustful intent. When I was at home, if my husband spoke crude and foul words to me, I still could not bear it; how much less can I bear it when one who has gone forth has such foul speech!” When the bhikṣus heard this, those among them of few desires and content, who practiced the dhūtas, loved training in the precepts, and had a sense of shame and conscience, rebuked Kālodāyin. Having spoken fully as above, they went to where the Bhagavat was, bowed their heads to his feet, sat to one side, and fully reported this matter to the Bhagavat. By reason of this, the Bhagavat assembled the bhikṣus and, in the midst of the great assembly, knowingly asked: “How is it, Kālodāyin! Did you truly do this?” He replied, “It is so.” Then the Bhagavat rebuked him: “What you did is wrong; it is not proper deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and what should not be done.” Having rebuked him with countless expedients, the Bhagavat told the bhikṣus: “This foolish man, Kālodāyin! In many kinds of places with outflowings, he is the first to violate the precepts. From now on, I lay down the precepts for the bhikṣus, gathering the ten objectives up to the long abiding of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘Whatever bhikṣu, with lustful intent, speaks crude, foul, and lustful words to a woman, according to whatever crude, foul, and lustful words he speaks, it is a saṅghāvaśeṣa.’”

The meaning of “bhikṣu” is as above.

“Lustful intent” is as above.

“Woman” is also as above.

“Crude and foul” means non-celibate conduct.

“Lustful words” means praising or disparaging the two orifices.

Whether seeking for oneself, causing another to seek, inquiring, answering, explaining, telling, instructing, or reviling.

“Seeking” means saying: “Do such-and-such an act with me using your two orifices,” or making other such statements.

“Causing another to seek” means saying: “May a deva, a Brahmā, a water deity, or Maheśvara deva aid me, to perform such-and-such an act together with you,” or making other such statements.

“Inquiring” means asking: “What are your orifices of urination and defecation like? How do you engage in sexual acts with your husband? How do you engage in illicit relations with other men?” or making other such statements.

“Answering” means saying: “Your orifices of urination and defecation are like this; your illicit relations with your husband and other men are like that,” or making other such statements. “Explaining” and “telling” are also like this.

“Instructing” means saying: “I instruct you to groom your two orifices in such-and-such a way, so that you may make your husband or other men revere and love you,” or making other such statements.

“Reviling” means saying: “May you be destroyed, rot, burn, fall off, and do such things with a donkey,” or reviling with other such statements.

If a bhikṣu speaks crude and foul words once to a woman, it is one saṅghāvaśeṣa. According to however many crude and foul words he speaks, if they are clearly understood, there is one saṅghāvaśeṣa for each; if they are not clearly understood, it is a thullaccaya. If by finger gesture, written letter, or sending a messenger he makes signs so that the woman understands, it is a saṅghāvaśeṣa; if she does not understand, it is a thullaccaya. Apart from these orifices of urination and defecation, speaking of the beauty or ugliness of other parts of the body is a thullaccaya. To a deva female, an asura female, a yakṣa female, a nāga female, an animal female capable of shapeshifting, a paṇḍaka, or an ubhatobyañjanaka, speaking crude and foul words so that they understand is a thullaccaya; if they do not understand, it is a duṣkṛta. If by finger gesture, written letter, sending a messenger, or displaying recognizable signs he makes them understand, it is a thullaccaya; if they do not understand, it is a duṣkṛta. Speaking crude and foul words to an animal incapable of shapeshifting is a duṣkṛta. Speaking crude and foul words to a male is a duṣkṛta.

If a bhikṣu, with lustful intent, perceives crude and foul words as crude and foul words, it is a saṅghāvaśeṣa; if he has doubt regarding crude and foul words, it is a thullaccaya. If words are not crude and foul, but he perceives them as crude and foul words, it is a thullaccaya; if he has doubt about non-crude and foul words, it is a thullaccaya. Toward a human woman, perceiving her as a human woman, it is a saṅghāvaśeṣa; if he has doubt regarding a human woman, it is a thullaccaya; toward a human woman, perceiving her as a non-human woman, it is a thullaccaya. Toward a non-human woman, perceiving her as a human woman, it is a thullaccaya; if he has doubt regarding a non-human woman, it is a thullaccaya.

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

There is no offense if he speaks to a woman regarding the contemplation of the impurities and foul discharges: “Eldest sister, you should know! This body has nine sores, nine openings, nine outflows, nine streams.” The nine openings are the two eyes, the two ears, the two nostrils, the mouth, and the orifices of urination and defecation. If, while he is speaking of these impurities, that woman considers it crude and foul speech; or if, during the course of explaining the vinaya, speech comes to this and she considers it crude and foul speech; or if receiving scriptures from her, or two persons receiving them together, or if she asks, or if reciting together, or speaking in jest, or talking to oneself, or speaking hastily, or speaking in a dream, or intending to say this but mistakenly saying that—in all these cases there is no offense.

There is no offense for: the first offender before the precept was laid down; one who is insane; one whose mind is deranged; or one overwhelmed by agonizing pain. (Third rule concluded)

The Buddha was in Śrāvastī. At that time, Kālodāyin, having heard the precepts laid down by the Bhagavat that one must not masturbate and emit semen, must not have physical contact with a woman, and must not speak crude and foul words to a woman, held the door key and stood outside the door. He waited for women or women of householder families to come and said to them: “Sisters! You may enter my room to see.” Having led them into the room, he praised himself, saying: “Sisters, do you know? Among trainees I am foremost; I am one who practices celibacy, upholds the precepts, and cultivates good dharmas. You should make offerings to me with sexual desire.” At that time, those who were pleased silently laughed at what he said, but those who were displeased reviled him and left. They told the bhikṣus: “Venerables, you should know! What we have just seen is not good, not proper, not dharma-accordant, and untimely. I always believed this place was free of trouble, free of calamity, and free of fear. How is it that today fear and terror were instead aroused, making our hair stand on end? We originally thought water could extinguish fire, yet now fire is born from water! When I was at home, if my husband spoke such words to me, I still could not bear it; how much less should one who has gone forth utter such words!” When the bhikṣus heard this, those among them of few desires and content, who practiced the dhūtas, loved training in the precepts, and had a sense of shame and conscience, rebuked Kālodāyin: “How is it that having heard the precepts laid down by the Bhagavat that one must not masturbate and lose semen, must not have physical contact with a woman, and must not speak crude, foul, and lustful words, [you still do this]?” Having rebuked him fully as above, they went to where the Bhagavat was, bowed their heads to his feet, sat to one side, and fully reported this matter to the Bhagavat. At that time, by reason of this, the Bhagavat assembled the bhikṣus and knowingly asked Kālodāyin: “Did you truly do so?” He replied, “It is so.” At that time the Bhagavat rebuked Kālodāyin: “What you did is wrong; it is not proper deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and what should not be done.” Having rebuked him with countless expedients, the Bhagavat told the bhikṣus: “This foolish man, Kālodāyin! In many kinds of places with outflowings, he is the first to violate the precepts. From now on, I lay down the precepts for the bhikṣus, gathering the ten objectives up to the long abiding of the true Dharma. Those who wish to recite the precepts should recite them thus: ‘Whatever bhikṣu, with lustful intent, praises himself before a woman, saying: “Eldest sister! I cultivate celibacy, uphold the precepts, and vigorously cultivate good dharmas; you should make offerings to me with this practice of sexual desire, for such an offering is foremost and supreme,” it is a saṅghāvaśeṣa.’”

The meaning of “bhikṣu” is as above.

“Lustful intent” is as above.

“Woman” is as above.

“Praising oneself” means praising one's body as handsome, with a fine complexion, [saying] “I am of the kṣatriya, elder, householder, or brāhmaṇa caste.”

“Celibacy” means diligently cultivating detachment from defilements.

“Upholding the precepts” means [keeping them] unbroken, without puncture or outflow, and undefiled.

“Good dharmas” means delighting in secluded places, begging for food at the proper time, wearing robes made of rags, not eating after having completed the protocol of remaining food, eating in a single sitting, eating only a single portion of food, sitting among graves, sitting in the open, sitting beneath trees, always sitting [upright], sitting wherever one happens to be, keeping the three robes, chanting, having heard much, being able to explain the Dharma, upholding the vinaya, and practicing meditation.

Having praised oneself in this manner, [demanding:] “Come make offerings to me,” if one does not mention sexual desire, it is a thullaccaya; if one mentions sexual desire, it is a saṅghāvaśeṣa. If before a human woman he praises himself once, it is one saṅghāvaśeṣa. According to however much he praises himself, if it is clearly understood, there is one saṅghāvaśeṣa for each; if spoken but not clearly understood, it is a thullaccaya. If by hand gesture, written letter, sending a messenger, or displaying recognizable signs he makes her understand, it is a saṅghāvaśeṣa; if she does not understand, it is a thullaccaya. Apart from the two orifices, demanding offerings of other places of the body is a thullaccaya. Toward a deva female, an asura female, a nāga female, a yakṣa female, a preta female, or an animal female capable of shapeshifting, if he speaks praising himself and it is clearly understood, it is a thullaccaya; if not clearly understood, it is a duṣkṛta. If by finger gesture, written letter, sending a messenger, or displaying recognizable signs he speaks in praise of himself and makes them understand, it is a thullaccaya; if spoken and they do not understand, it is a duṣkṛta. Toward an animal incapable of shapeshifting, praising himself before it is a duṣkṛta. Praising himself before a male is a duṣkṛta. Toward a human woman, perceiving her as a human woman, it is a saṅghāvaśeṣa; if he has doubt regarding a human woman, it is a thullaccaya; toward a human woman, perceiving her as a non-human woman, it is a thullaccaya. Toward a non-human woman, perceiving her as a human woman, it is a thullaccaya; if he has doubt regarding a non-human woman, it is a thullaccaya.

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

There is no offense if a bhikṣu says to a woman: “This place is wondrous, venerable, and supreme. This bhikṣu is vigorous, upholds the precepts, and cultivates good dharmas; you should make offerings to him with loving-kindness of bodily action, loving-kindness of verbal action, and loving-kindness of mental action,” and the women think that the bhikṣu is praising himself for their sake; or if, when explaining the vinaya, his words resemble this and she thinks he is praising himself; or if receiving scriptures from her and reciting scriptures, or two persons receiving and reciting together, or if asking, or reciting together, or speaking in jest, or speaking hastily, or speaking in a dream, or intending to say this but mistakenly saying that—there is no offense.

There is no offense for: the first offender before the precept was laid down; one who is insane; one whose mind is deranged; or one overwhelmed by agonizing pain. (Fourth rule concluded)

The Buddha was on Mount Gṛdhrakūṭa in Rājagṛha. At that time, there was a bhikṣu in the city of Rājagṛha named Kāla, who had formerly been a king's minister and was well-versed in worldly affairs. He acted as a matchmaker in this way: he spoke of women to men, and spoke of men to women. At that time, all the householders in the city of Rājagṛha who wished to marry went to consult Kāla. Kāla answered, saying: 'Wait until I go to that household and inspect [them] first.' Having inspected [them], he went to the householders' homes and said: 'If you wish to wed so-and-so, do as you please.' Thereupon, according to his words, the householders contracted marriages. When those men and women found their marriages agreeable, they rejoiced, made offerings, and praised him, saying: 'May Kāla always obtain joy like mine today! Why? Because through Kāla I have attained such joy; may Kāla and the other bhikṣus also receive offerings.' But if those men and women found their marriages disagreeable, they said: 'May Kāla always undergo affliction like mine today! Why? Because through Kāla my marriage has brought such misery; may Kāla and all the bhikṣus also undergo affliction and receive no offerings.' At that time, householders in the city of Rājagṛha who lacked faith in the Buddha, Dharma, and Saṅgha said to one another: 'If you wish to wed into great wealth, abundance of riches, and plentiful treasures, you may go and inquire among the Śākyan śramaṇas; if you make offerings to them, draw close to them, and pay them reverence at proper times, you will attain your wish. Why? These Śākyan śramaṇas are skilled in matchmaking, [knowing] this man may take that woman, and that woman may be given to this man.' At that time, bhikṣus heard this. Among them, those of few desires and contentment, who practiced the dhūtas, took delight in training in the śīla, and possessed shame and remorse, reproved the bhikṣu Kāla: 'How could you match a man with a woman, or match a woman with a man?' Having reproved him, they went to the Bhagavat, bowed their heads at his feet, sat to one side, and reported this matter fully to the Bhagavat. By reason of this, the Bhagavat assembled the bhikṣu-saṅgha and, knowing [the truth], deliberately asked Kāla: 'Did you truly act as a matchmaker or not?' He replied: 'Truly so.' The Bhagavat reproved him by countless means: 'What you have done is wrong; it is not deportment, not the Dharma of a śramaṇa, not pure conduct, not compliant conduct, and what ought not to be done. By countless means I have preached to the bhikṣus about detachment from desires; how could you now engage in bringing desires together?' Having reproved him, he addressed the bhikṣus: 'This foolish man Kāla! At a place of many kinds of outflows, he is the first to violate the precepts. From this day forward, I lay down this precept for the bhikṣus, bringing together 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 goes back and forth between both parties as a matchmaker, conveying a man's intention to a woman or conveying a woman's intention to a man, whether to consummate a marriage or for an illicit liaison, even for a moment, it is a saṅghāvaśeṣa.'

The meaning of 'bhikṣu' is as explained above.

'Going back and forth' refers to acting as a messenger between those who can be brought together.

There are twenty kinds of women: mother-protected, father-protected, parents-protected, brother-protected, sister-protected, brother-and-sister-protected, self-protected, Dharma-protected, clan-protected, relative-protected, one who voluntarily becomes a female slave, a female slave acquired for clothing, a female slave acquired for wealth, a female slave working jointly, a female slave rescued from floating water, a female slave exempt from tax, a released female slave, a hired female worker, a female protected by another, and a female slave taken from a border region. 'Mother-protected' means safeguarded by the mother. 'Father-protected' means safeguarded by the father. 'Parents-protected', 'brother-protected', 'sister-protected', and 'brother-and-sister-protected' are also like this. 'Self-protected' means having personal independence. 'Dharma-protected' means practicing celibate conduct. 'Clan-protected' means not marrying into a low clan. 'Relative-protected' means safeguarded by relatives. 'One who voluntarily becomes a female slave' means taking pleasure in serving as a slave to another. 'Acquired for clothing' means taking clothing as her price. 'Acquired for wealth' means taking up to a single coin as her price. 'Working jointly' means working together without having formalized the marriage rites. 'Rescued from floating water' means rescued from water. 'Exempt from tax' means taxes are not exacted from her. 'A released female slave' means one who was purchased or born in the house. 'A hired female worker' means hired for money to work, like a domestic servant. 'Protected by another' means having accepted another's garland as an agreement. 'Taken from a border region' means captured in a raid. These are called the twenty kinds. There are also twenty kinds of men, which are likewise.

If a mother-protected man or a mother-protected woman sends a bhikṣu as a messenger, saying to the other: 'Become my wife, or have an illicit liaison with me'—if he speaks of a moment or a single thought-moment, if the bhikṣu personally accepts the other's words, personally goes and speaks to that party, and brings back that party's words in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, personally goes and speaks to that party, but sends a messenger to bring back the words in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, sends a messenger to speak to that party, but personally brings back the words in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, sends a messenger to speak to that party, and sends a messenger to bring back the words in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, personally writes a letter and brings it to that party, and personally brings back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, personally writes a letter and brings it to that party, but sends a messenger to bring back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, sends a messenger carrying the letter to that party, but personally brings back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts the words, sends a messenger carrying the letter to that party, and sends a messenger to bring back the reply letter, it is a saṅghāvaśeṣa. Finger-seals and gestures each form four permutations in the same way. If the bhikṣu personally receives a letter and carries it to that party, and personally brings back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally receives a letter and carries it to that party, but sends a messenger to bring back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally receives a letter, sends a messenger carrying it to that party, but personally brings back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally receives a letter, sends a messenger carrying it to that party, and sends a messenger to bring back the reply letter, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts a letter, personally takes a finger-seal to that party, and personally brings back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts a letter, personally takes a finger-seal to that party, but sends a messenger to bring back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts a letter, sends a messenger taking a finger-seal to that party, but personally brings back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts a letter, sends a messenger taking a finger-seal to that party, and sends a messenger to bring back a finger-seal in response, it is a saṅghāvaśeṣa. The four permutations of gestures are also like this; the four permutations of accepting words are also like this. The sixteen permutations of finger-seals are also like this; the sixteen permutations of gestures are also like this. If the bhikṣu personally accepts words, personally carries a letter to that party, and personally brings back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts words, personally carries a letter to that party, but sends a messenger to bring back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts words, sends a messenger carrying a letter to that party, but personally brings back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts words, sends a messenger carrying a letter to that party, and sends a messenger to bring back a finger-seal in response, it is a saṅghāvaśeṣa. If the bhikṣu personally accepts words, personally carries a letter to that party, and personally brings back a gesture in response, the four permutations are also like this. If the bhikṣu personally accepts words, personally carries a finger-seal to that party, and personally brings back a gesture in response, the four permutations are also like this. If the bhikṣu personally accepts a letter, personally carries a finger-seal to that party, and personally brings back a gesture in response, the four permutations are also like this. If the bhikṣu personally accepts words, goes to that party, and reports back, it is a saṅghāvaśeṣa; if he personally accepts words and goes to that party, but does not report back, it is a sthūlātyaya. If he overhears words, goes and tells that party, but does not report back, it is a sthūlātyaya. If words are given to him but he does not accept [them], yet he goes and tells that party, and reports back, it is a sthūlātyaya. If he accepts words, but does not go to tell that party and does not report back, it is a duṣkṛta. If he overhears words, but does not go to tell that party and does not report back, it is a duṣkṛta. If he does not accept words, yet goes and speaks, but does not report back, it is a duṣkṛta. If [the reply] says she has already married another, or says she has gone elsewhere, or says she is dead, or says bandits took her away, or says there is none, in all such cases it is a sthūlātyaya. If [the reply] says she has leprosy, or carbuncles, or leukoderma, or consumption, or madness, or hemorrhoids, or ulcers in the passage, or continuously discharging pus, if he reports back with such words, it is a saṅghāvaśeṣa.

If a bhikṣu arranges a match for a human woman on a single occasion, it is a saṅghāvaśeṣa. Depending on however many matchmakings he undertakes, if he speaks clearly, for each one it is a saṅghāvaśeṣa; if he speaks unclearly, it is a sthūlātyaya. If he goes back and forth conveying messages by letters, finger-seals, or gestures, it is a saṅghāvaśeṣa. If he makes gestures and makes the other understand, it is a saṅghāvaśeṣa; if [the other] does not understand, it is a sthūlātyaya. Matchmaking that mentions parts and joints of the body other than the two passages is a sthūlātyaya. For devīs, asura women, nāga women, yakṣa women, preta women, female animals capable of shape-shifting, paṇḍakas, and ubhatobyañjanakas, if matchmaking is spoken clearly, it is a sthūlātyaya; if unclearly, it is a duṣkṛta. If he uses letters, finger-seals, or gestures and makes the other understand, it is a sthūlātyaya; if [the other] does not understand, it is a duṣkṛta. For animals incapable of shape-shifting, matchmaking is a duṣkṛta. Matchmaking [two] males is a duṣkṛta. If a bhikṣu goes back and forth matchmaking with the perception of matchmaking, it is a saṅghāvaśeṣa; if with doubt about matchmaking, it is a sthūlātyaya; if matchmaking with the perception of not matchmaking, it is a sthūlātyaya. If not matchmaking with the perception of matchmaking, it is a sthūlātyaya; if not matchmaking with doubt, it is a sthūlātyaya. Matchmaking for a human woman with the perception that she is a human woman is a saṅghāvaśeṣa; with doubt that she is a human woman, it is a sthūlātyaya; for a human woman with the perception that she is a non-human woman, it is a sthūlātyaya. For a non-human woman with the perception that she is a human woman, it is a sthūlātyaya; with doubt that she is a non-human woman, it is a sthūlātyaya. If a bhikṣu carries another's letter without reading it, it is a duṣkṛta. If he performs other messenger duties for laypeople, it is a duṣkṛta.

For a bhikṣuṇī, it is a saṅghāvaśeṣa; for a śikṣamāṇā, a śrāmaṇera, or a śrāmaṇerikā, it is a duṣkṛta. This is the offense.

There is no offense if a man and a woman were previously intimate, later separated, and are reunited; if for parents who are sick or imprisoned in jail, he reads a letter and carries it; if for a faithful and vigorous upāsaka who is sick or imprisoned in jail, he reads a letter and carries it; if for the Buddha, the Dharma, the Saṅgha, or a stūpa; if for a sick bhikṣu he reads a letter and carries it—in such cases there is no offense.

There is no offense for the first offender before the precept was laid down, or for one who is insane, mentally deranged, or overwhelmed by severe pain. (The fifth is finished.)

The Buddha was residing at Rājagṛha on Mount Gṛdhrakūṭa. At that time, the Bhagavat permitted the bhikṣus to build individual huts. Then there was a bhikṣu of the Āṭavī country who, hearing that the Bhagavat had permitted the bhikṣus to build individual huts, promptly built a large hut for himself. Because the labor and effort required to build this large hut were troublesome and extensive, he made it his constant task to beg and solicit, saying: "Give me craftsmen and skilled workers; supply me with carts and cart drivers; supply me with timber, bamboo, grass, and ropes!" Because of this bhikṣu's troublesome and excessive begging, whenever householders saw a bhikṣu from afar, they would turn their carts and steer clear of him, or enter lanes and alleys, or enter market stalls, or retreat into their own houses, or lower their heads and walk straight past, refusing to see the bhikṣu. Why? Because they feared that the bhikṣu would beg for something. At that time, there was another Āṭavī bhikṣu who, wishing to erect a hut, cut down a tree himself. Now, the tree-deity of that tree had many children and grandchildren. That deity thought: "I now have many children and grandchildren, and this tree is what I rely on, providing us shelter and protection. Yet this bhikṣu is cutting it down and destroying it. I had rather strike this bhikṣu!" But the spirit thought again: "If I strike him without first investigating, I fear I would violate principle. I had better go to the Bhagavat and report this matter fully to him; if the Bhagavat gives any instructions, I shall follow them." Having so thought, he went immediately to the Bhagavat, bowed his head to the feet, stood to one side, and reported the above matter fully to the Bhagavat. The Bhagavat praised him, saying: "Excellent! That you were able to refrain from striking a precept-keeping bhikṣu! If you had struck him, you would have incurred immeasurable sin. Go quickly now to the bank of the Ganges River; there is a great tree named the sāla, whose deity has just passed away. You may dwell there!" Then that deity bowed his head to the Bhagavat's feet, circumambulated him three times, and vanished from sight.

At that time, Venerable Mahākāśyapa, leading a great saṅgha of five hundred bhikṣus from Magadha, arrived at the city of Āṭavī to lodge for the night. Next morning, when the time came, he put on his robes, took his bowl, and entered the city to beg for food. His steps were dignified, his gaze straight and unswerving, his bending and stretching, looking down and looking up, distinct from the common crowd. Then the householders in the city, seeing the bhikṣus from afar, avoided them, entering lanes and alleys or market stalls, or retreating into their own houses, or lowering their heads and walking straight past, refusing to see the bhikṣus. Having seen this, Kāśyapa asked a person: "Why is it that these householders, upon seeing the bhikṣus, each flee and avoid them, refusing to see them?" The person answered: "Kāśyapa! The Bhagavat permitted the bhikṣus to build individual huts, and their begging has become troublesome and excessive; it is because of this that the people flee and avoid them." When Kāśyapa heard these words, he was downcast and displeased. At that time, the Bhagavat, accompanied by one thousand two hundred and fifty bhikṣus from Rājagṛha, came to the city of Āṭavī, where each spread out a seat and sat down. Then Kāśyapa went to the Bhagavat, bowed his head to the feet, stood to one side, bared his right shoulder, knelt with palms joined, and said to the Buddha: "Earlier, when entering the city to beg for food, I saw the householders, upon seeing the bhikṣus from afar, each fleeing and avoiding them, refusing to see them"—having spoken at length as above, he bowed his head to the feet, circumambulated three times, and departed, leaving the city of Āṭavī. Why? Because he feared that the bhikṣus of Āṭavī would give rise to anger. On this account, the Bhagavat assembled the bhikṣu-saṅgha and addressed them: "I recall that formerly, when I was at Rājagṛha on Mount Gṛdhrakūṭa, a deity came to me, bowed his head to my feet, stood to one side, and told me: 'The Bhagavat permitted the bhikṣus of Āṭavī to build individual huts, and they beg excessively,' speaking at length as above. I now ask you: is it truly so that you build individual huts and beg excessively?" They answered: "It is truly so." The Bhagavat rebuked the bhikṣus with countless expedients: "How could you, because I permitted you to build individual huts, proceed to build large huts, begging excessively and begging in an un-dharma manner? Such things are difficult to receive." Having rebuked those bhikṣus, he told the bhikṣus: "Long ago, on the bank of this Ganges River, there was a top-knot brāhmaṇa who constantly resided by the water, his countenance gaunt and his body emaciated. At that time, I went to visit him, and asked: 'Why is your body emaciated and your countenance gaunt?' He replied to me: 'In the waters of this river there is a nāga king named Maṇikantha, who leaves his palace and comes to my dwelling, coils his body around my head, and covers me from above. At that time I think: "The nature of a nāga is violent and impetuous; I fear he will take my life." Because of this worry and distress, my body has become emaciated and my countenance gaunt.' Then I told that brāhmaṇa: 'Do you wish to cause this nāga to remain always in the water and not come out to your dwelling, if that is your wish?' The brāhmaṇa answered: 'Truly, I wish to cause this nāga not to come to my dwelling.' I then asked the brāhmaṇa: 'Does that nāga have a necklace?' The brāhmaṇa answered: 'Beneath his neck is a fine pearl necklace.' The Buddha told the brāhmaṇa: 'When this nāga emerges from the water and comes to your dwelling, you should rise to receive him and say to him: "Halt for a moment, nāga king! Bring and give me the pearl necklace beneath your neck!"' And I spoke a verse for him:

" ' "I now have need of this,
The pearl necklace beneath your neck;
With a faithful and rejoicing heart,
Give me the splendid fine pearl." '

"Then that brāhmaṇa, having received my instruction, later saw the nāga king emerge from the water and approach his dwelling. Seeing him from afar, he immediately rose to meet him and said: 'Halt, halt, nāga king! Please bring and give me the pearl necklace beneath your neck!' and he spoke a verse, saying:

" 'I now have need of this,
The pearl necklace beneath your neck;
With a faithful and rejoicing heart,
Give me the splendid fine pearl.'

"Then the nāga king replied to the brāhmaṇa in verse, saying:

" 'The riches and treasures that I obtain
Are solely due to this pearl;
You are a man who begs—
I shall not come to see you again.
So handsome, noble, and pure,
Yet you alarm me by asking for the pearl;
I shall not come to see you again,
Why should I give you the pearl?'

"Thereupon, the nāga king immediately returned to his palace, ceased, and never returned."

Then the Bhagavat spoke a verse:

"One who begs much is unloved;
Begging excessively incurs resentment and hatred.
The brāhmaṇa begged for the nāga's pearl,
And [the nāga] never came to see him again."

"You bhikṣus should know that even beasts do not like people to beg from them, so how much less would humans not hate and detest one who begs much without satiety? How could you foolish men, bhikṣus of Āṭavī, build large huts for yourselves and beg excessively?" Having spoken at length as above,

the Bhagavat further addressed the bhikṣus: "Once, when I was residing at the Jetavana Anāthapiṇḍadārāma in Śrāvastī, a bhikṣu came to me, bowed his head to my feet, and sat to one side. I consoled and inquired of him: 'Are you all dwelling in peace and happiness? Do you not suffer from begging for food?' He answered me: 'We dwell in peace and happiness and do not suffer from begging for food. But in the forest where I dwell, I am troubled only by flocks of birds; after midnight they cry out mournfully to one another, disturbing my concentrated mind, and I find this a trouble.' The Buddha told the bhikṣus: 'Do you wish to cause these birds not to return to the forest to roost?' The bhikṣu said to the Buddha: 'Venerable One! We truly do not wish to have these birds return to the forest to roost.' The Buddha told the bhikṣus: 'Watch for the time when those birds return to the forest to roost, and say to the birds: "Give me your two wings; I have urgent need of them now!"' The bhikṣu replied: 'Yes.' Having received my instruction, that bhikṣu watched for the time when the birds returned to the forest to roost, and as the night was half-spent, he went to those birds and said: 'I have urgent need now of your two wings; give them to me!' Then the birds thought to themselves: 'This bhikṣu actually begs such a thing from us!' They immediately left the forest and never returned."

The Buddha told the bhikṣus: "You should know that even birds and beasts do not like to be begged from; how much more so with humans—how could they not hate and detest one who begs excessively from them? You foolish men, bhikṣus of Āṭavī, to build large huts for yourselves and beg excessively!" Having spoken at length as above,

he further addressed the bhikṣus: "Formerly, there was a man of good family named Rāṣṭrapāla who went forth into the religious life; he never begged even from his parents' household. At that time, his father said to Rāṣṭrapāla: 'Do you know? As I observe myself, rare are those who do not beg from me. You are my own son; why do you not beg from me?' Then Rāṣṭrapāla spoke a verse for his father:

" 'One who begs much is unloved;
Not receiving, one harbors resentment;
Therefore I do not beg,
Fearing the arising of increase and decrease.'

"You bhikṣus should know that Rāṣṭrapāla did not beg even from his own parents' household; how much less should you bhikṣus solicit excessively from householders' families, causing them displeasure!"

Then the Bhagavat rebuked the bhikṣus with countless expedients for untimely begging, ungentle begging, and improper begging. Having praised timely begging, gentle begging, and proper begging with countless expedients, he addressed the bhikṣus: "You foolish men, bhikṣus of Āṭavī! You have produced manifold grounds for defilement, committing the first violation of the precepts. From this day forward, I lay down the precept for the bhikṣus, assembling the ten objectives, up to the long endurance of the true Dharma. Whosoever wishes to recite the precept should recite it thus: If a bhikṣu begs [materials] himself to build a hut, without an owner and for his own use, he should build it according to measure. The measure herein is: twelve Buddha-spans in length, and seven spans wide inside. He must bring other bhikṣus to designate the site, and those bhikṣus should designate a site that is free of dangers and free of obstructions. If a bhikṣu, where there are dangers and obstructions, begs [materials] himself to build a hut, without an owner and for his own use, does not bring other bhikṣus to designate the site, or builds it exceeding the measure, it is a saṅghāvaśeṣa."

"Bhikṣu" is as defined above.

"Begs himself" means that he begs and solicits in various places.

"Hut" means a dwelling room.

"Without an owner" means that there is no other person—whether one, two, or many.

"For his own use" means that he seeks it himself and builds it for himself.

"According to measure" means twelve Buddha-spans in length and seven spans wide inside.

"Place with dangers" means there are tigers, wolves, lions, or various fierce beasts, down to ants. If the bhikṣu is not to be troubled by these various creatures and beasts, he should prepare and level the ground; if there are stones, tree stumps, or thorns, he should have people dig them out. If there are pits, trenches, hollows, reservoirs, or ponds, he should have people fill them in. If he fears water inundation, he should prepare dikes in advance. If the land is claimed by someone, it must be settled jointly, so that others have no ground for dispute. This is called a place with dangers.

"Place with obstructions" means it does not allow grass carts to turn around and pass back and forth. This is called a place with obstructions.

After that bhikṣu has seen that it is without danger and without obstruction, he should go into the saṅgha, take off his leather sandals, bare his right shoulder, place his right knee on the ground, join his palms, and announce thus: 'May the venerable saṅgha listen! I, bhikṣu so-and-so, on my own am requesting to build a hut, without a donor, for myself. I now request from the saṅgha [approval], knowing that the site is without danger and without obstruction.' He speaks thus a second and a third time. At that time the saṅgha should examine: is this bhikṣu trustworthy or not? If he is trustworthy, they should immediately grant permission to allow him to build it; if he is not trustworthy, the entire saṅgha should go to that site to look. If the saṅgha does not go, they should dispatch trustworthy ones within the saṅgha to go to that site to look. If that site has danger or has obstruction, they should not assign the site; if it is without danger but has obstruction, they should not assign the site; if it has danger but is without obstruction, they should not assign the site; if it is without danger and without obstruction, they should assign the site, and they should assign it thus. From within the saṅgha they should appoint one competent to perform the karmavācanā, whether a senior seat or a mid-rank seat, whether one who recites the Vinaya or does not recite the Vinaya, who should make the motion: 'May the venerable saṅgha listen! Bhikṣu so-and-so on his own is requesting to build a hut, without a donor, for himself. He now requests from the saṅgha an assignment of a site without danger and without obstruction. If the saṅgha's time has arrived and the saṅgha consents, it should assign to bhikṣu so-and-so a site without obstruction and without danger. Such is the motion.' 'May the venerable saṅgha listen! This bhikṣu so-and-so on his own seeks to build a hut, without a donor, for himself. He requests from the saṅgha an assignment of a site without danger and without obstruction. The saṅgha now assigns to bhikṣu so-and-so a site without danger and without obstruction. Whichever āyuṣmats consent to the saṅgha's assigning to bhikṣu so-and-so a site without danger and without obstruction, remain silent; whoever does not consent, speak!' 'The saṅgha has already consented to assigning to bhikṣu so-and-so a site without danger and without obstruction. The saṅgha consents, because of the silence; so is this matter maintained.'

Regarding that construction of the hut, one should know [it begins from] the initial laying, whether of stone, sun-dried brick, or lump of clay, up to the final plastering being completed. If it is not assigned by the saṅgha, exceeds the measure, and has danger and has obstruction: two saṅghāvaśeṣas and two duṣkṛtas. If the saṅgha does not assign it, it exceeds the measure, has danger, but is without obstruction: two saṅghāvaśeṣas and one duṣkṛta. If the saṅgha does not assign it, it exceeds the measure, is without danger, but has obstruction: two saṅghāvaśeṣas and one duṣkṛta. If the saṅgha does not assign it, does not exceed the measure, but has danger and has obstruction: one saṅghāvaśeṣa and two duṣkṛtas. If the saṅgha does not assign it, does not exceed the measure, has danger, but is without obstruction: one saṅghāvaśeṣa and one duṣkṛta. If the saṅgha does not assign it, does not exceed the measure, is without danger, but has obstruction: one saṅghāvaśeṣa and one duṣkṛta. If the saṅgha assigns it, but it exceeds the measure, and has danger and has obstruction: one saṅghāvaśeṣa and two duṣkṛtas. If the saṅgha assigns it, but it exceeds the measure, has danger, and is without obstruction: one saṅghāvaśeṣa and one duṣkṛta. If the saṅgha assigns it, but it exceeds the measure, is without danger, and has obstruction: one saṅghāvaśeṣa and one duṣkṛta. If the saṅgha assigns it, it does not exceed the measure, but has danger and has obstruction: two duṣkṛtas. If the saṅgha assigns it, it does not exceed the measure, has danger, but is without obstruction: one duṣkṛta. If the saṅgha assigns it, it does not exceed the measure, is without danger, but has obstruction: one duṣkṛta. If the saṅgha does not assign it, it exceeds the measure, but is without danger and without obstruction: two saṅghāvaśeṣas. If the saṅgha does not assign it, does not exceed the measure, and is without danger and without obstruction: one saṅghāvaśeṣa. If the saṅgha assigns it, it exceeds the measure, but is without danger and without obstruction: one saṅghāvaśeṣa.