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Language: English
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1470 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 109 parts
2 — 105 parts

Text

1.1

Translated by An Shigao, Tripiṭaka Master of the Kingdom of Parthia, during the Later Han.

The disciples of the Buddha are of two kinds: the first are householders, and the second are renunciants. For householders, first taking the five precepts is fundamental, barring the three evil destinies and seeking the blessings of humans and devas. Because they are not yet able to abandon forever the ties and burdens of family and kin, three additional precepts are added to aid the preceding five precepts, planting the causes and conditions for ultimate renunciation in future lives for one day and one night. For renunciants, practice has a beginning and an end, with higher, middling, and lower engagements. For the lower renunciants, taking the ten precepts is first fundamental, receiving and upholding them for the rest of their lives; although they abandon the causes, conditions, and manual labors of family and kin, with respect to laypeople they are renunciants, but with respect to those with full ordination they are still householders—this is called the lower renunciation. For the middling renunciants among them, they should next abandon the affairs of manual labor and fully receive the eighty-four thousand causes and conditions leading to the path; although they abandon occupational activities and worldly tasks, the bodily, verbal, and mental actions of their practice are not yet fully purified, mental fetters still remain, and they have not attained liberation from worldly existence—being deficient when compared to the higher, but surpassing the lower—this is called the middling renunciation. For the higher renunciants, their faculties and minds are sharp and fierce, and they should next abandon the bonds of the saṃyojanas. To abandon the bonds of the saṃyojanas, one must attain the power of dhyāna-concentration and wisdom. When the power of dhyāna-concentration and wisdom is attained, the mind achieves liberation. Attaining liberation is called purifying the actions of body, speech, and mind, departing from the home of affairs and afflictions, and forever dwelling in the chamber of tranquility and refreshing coolness—this is called the higher renunciation.

1.3

The middling renunciants have just received full ordination, and being not yet fully conversant with the deportment and rules of a śramaṇa, they must rely on senior, venerable ones possessed of virtuous conduct. Therefore Upāli asked the Buddha: “Having accomplished how many dharmas is one completely exempt from niśraya?” The Buddha answered: “Generally, having accomplished twenty-five dharmas, one does not rely on niśraya.” To speak of them broadly, there are twenty-five dharmas; to speak of them essentially, only being able to understand the two sets of precepts is fundamental, and at present, accomplishing only ten dharmas [is required].

1.4

First, not understanding the shared deliberations on the broad benefits of the two sets of precepts. Shared deliberations means: within a single section, [rules] may be the same or different; or light in the bhikṣu precepts but grave in the bhikṣuṇī precepts, or light in the bhikṣuṇī precepts but grave in the bhikṣu precepts; or present in a preceding section but absent in a subsequent section; or present in the prātimokṣa but absent in the other precepts; or absent in the other precepts or present in the other precepts, or absent in the prātimokṣa. Not understanding the divisions among such precepts is called not understanding the precepts.

1.5

Second, not understanding what is an offense and what is not an offense: whether it is an offense against the Buddha’s Dharma and not a worldly offense, or a worldly offense and not an offense against the Buddha’s Dharma, or both an offense against the Buddha’s Dharma and a worldly offense, or neither an offense against the Buddha’s Dharma nor a worldly offense. An offense against the Buddha’s Dharma and not a worldly offense refers to [possessing] surplus property or being separated from one’s robes after the institution of the precepts. A worldly offense and not an offense against the Buddha’s Dharma refers to killing, stealing, and the like before the institution of the precepts. Both an offense against the Buddha’s Dharma and a worldly offense refers to breaking the precepts against sexual misconduct, deceit, and the like, before and after the institution of the precepts. Neither an offense against the Buddha’s Dharma nor a worldly offense refers to killing grass and trees and the like before the institution of the precepts. If a bhikṣu touches food or eats at night, or if a bhikṣu loses food overnight, consider whether one can perform these three acts: if one eats this food, it is an offense; if one eats overnight food together with a trustworthy person, it is not an offense. Not knowing such matters is called not understanding what is an offense and what is not an offense.

1.6

Third, not understanding the light and not understanding the grave. Not understanding the light: as when a śrāmaṇera who has received the precepts commits a single offense against the precept of sexual misconduct, feels deep shame, would rather die than commit it again, changes his status for the rest of his life, and does not accept personal invitations, sorrowfully imploring among the assembly: “May you permit me to remain a bhikṣu, exhorting and converting others to create merit for the rest of my life.” For such persons, although they do not attain the seeds of the path in the present life, the retribution for their offense in future lives will be light—this is called not understanding the light. Not understanding the grave: as with the bhikṣu who plucked tree leaves, who fell among dragons during the time of Kāśyapa Buddha, and to this day his retribution has not ended. Not knowing that breaking a light precept brings grave retribution is called not understanding the grave.

1.7

Fourth, not understanding sāvaśeṣa and anavaśeṣa offenses. For instance, stealing five coins from a person and later returning them to the owner, or killing a caṇḍāla and the like—this is not knowing that there is sāvaśeṣa within anavaśeṣa offenses; this is called not understanding sāvaśeṣa. Not understanding anavaśeṣa: as in the thirty matters, demanding fine robes out of close affection, and when the owner of the robes demands them back, if one does not return them, [goods worth] five coins or more constitute a pārājika. Not knowing whether such things among bhikṣus are sāvaśeṣa or anavaśeṣa is called not understanding anavaśeṣa.

1.8

Fifth, not understanding singular promulgations: where a precept is never exempted from beginning to end, or is exempted once under a single cause and condition—this is called not understanding singular promulgations.

1.9

Sixth, not understanding dual promulgations: where a precept combines two or three causes and conditions into a single precept, or has causes and conditions allowing exemptions twice up to six times—this is called not understanding dual promulgations.

1.10

Seventh, not understanding particular promulgations: such as not accepting food in pure countries; such as not washing after defecation or urination in foreign countries according to their customs; such as permitting the wearing of padded robes in cold, snowy countries—in such cases, it is not an offense [there], but would be an offense in other countries; this is called not understanding particular promulgations.

1.11

Eighth, not understanding universal promulgations: such as killing and the like, which are barred in all countries without exception—this is called not understanding universal promulgations.

1.12

Ninth, not understanding the poṣadha karman. Poṣadha in the language of Qin means “dwelling in purity”; its meaning is the harmonious unity of bhikṣus fostering spiritual growth. If one performs the hundred-and-one karmans but does not understand harmony, this is called not understanding poṣadha.

1.13

Tenth, not understanding the pravāraṇā karman. Pravāraṇā means asking others to point out one’s faults, saying: “Tell me if you have seen, heard, or suspected [any transgression].” If five or more persons perform the hundred-and-one karman, to carry out the broad pravāraṇā, two persons must be appointed. Why two persons? Because after the saṅgha completes pravāraṇā, they disclose offenses facing each other; they cannot request pravāraṇā from others, because the saṅgha did not appoint those others. For two, three, or four persons, pravāraṇā is done by speaking three times; for one person, it is done by mental reflection and verbal expression. If one does not know this, it is called not understanding pravāraṇā.

1.14

If one has accomplished the ten dharmas but does not know the matters above, even if one has completed five rains retreats or more, one must completely rely on a senior, venerable one possessed of virtue. If one does not take niśraya, one commits a duṣkṛta every day. If one understands the ten dharmas above and below, and has completed five rains retreats, one may leave the niśrayācārya. After leaving the niśrayācārya, one should learn the methods of acting as a master; upon completing ten rains retreats, one may ordain disciples. If one does not understand the five dharmas, one must not ordain disciples at all.

1.15

Regarding the five dharmas: first, broadly mastering the two sets of precepts; second, being able to resolve a disciple’s doubts about offenses; third, having the authority to summon a disciple when the disciple is in a distant place; fourth, being able to demolish a disciple’s pernicious wrong views and admonishing them not to do evil; fifth, if a disciple is sick, being able to nurse them well, like a father raising a son. If one accomplishes these five dharmas and has completed ten rains retreats, one may serve as an upādhyāya for others. If one does not understand these matters, one may not ordain disciples for one’s entire life. If one ordains disciples, one incurs a duṣkṛta offense.

1.16

Having already left niśraya and been allowed to ordain disciples, one who ordains disciples and gathers a following should understand the rules for gathering the assembly. If there is no one in the assembly who understands the Dharma, even a hundred or a thousand persons must not dwell in a single place. Therefore Upāli asked the Master: “Why do bhikṣus residing in one place live like dumb sheep?” The Buddha said: “Because the bhikṣus do not understand four dharmas. First, not understanding the recitation of the prātimokṣa: not understanding the matters of the precepts means not yet knowing how to determine the broad benefits and shared deliberations in accordance with the scriptures. Second, not understanding the procedures for the recitation of the prātimokṣa: whether the fourteenth day or the fifteenth day is suitable for the broad or abbreviated [recitation]; for four or more persons, distributing salākā and reciting broadly; for two or three persons, reciting the precepts three times; for one person, mental reflection and verbal expression. If, while reciting the prātimokṣa, an unexpected obstruction arises after just finishing the recitation of the introduction, the second, or the third section, a single jñaptikarman should be performed: ‘Now an event has arisen. The introduction has already been recited; the rest the saṅgha has heard regularly.’ If the saṅgha asks and one does not know the above matters, this is called not understanding the procedures for reciting the prātimokṣa. Third, not understanding the karmans: when one should perform a jñaptidvitīyā karmavācanā, when one should perform a jñapticatutthā karmavācanā, illicit acts, and schismatic assemblies. An illicit act means performing the karman first and making the proclamation afterward; or the person involved is not present, or even if present, the proclamation is made without informing him of the matter. A schismatic assembly means: those who should entrust their consent do not do so, and the karman is performed outside the sīmā regarding the person involved. The same applies to the saṅgha within the sīmā: only after delineating the inner sīmā do they delineate the outer sīmā—this is an illicit and schismatic assembly. Or an illicit assembly gathers in one place, or an assembly harmoniously unites but performs poṣadha unlawfully. Things such as these are called not understanding the assembly’s karmans. Fourth, not understanding assembly seating. During the recitation of the prātimokṣa and pravāraṇā, when guest bhikṣus arrive, whether one should recite again or should not recite again; whether they should be permitted to listen in order of seniority or not permitted to listen in order of seniority; whether the resident bhikṣus should leave the sīmā while sending the guest bhikṣus out. Or at times when few guests arrive, although one need not recite again, if a guest has high virtue, or is obstinate and capable of causing strife, one should recite again yet does not recite. Things such as these are called not understanding assembly seating. If no one in the assembly understands the above four dharmas, they must not dwell in a single place; they should invite a person who understands the Dharma to come. If they invite one and cannot obtain him, the entire assembly should dwell relying on another assembly that understands the Dharma. If they neither invite one nor dwell relying on another assembly that understands the Dharma, the entire assembly incurs a duṣkṛta offense.”

1.17

Having attained leave of niśraya, being permitted to ordain disciples, and having obtained followers, one should next purify the body and speech, and purify robes and food. Purifying the body means washing after urination and defecation, and clipping the ten fingernails. Purifying speech means chewing a tooth-stick, rinsing the mouth, and scraping the tongue. If one does not wash after urination and defecation, one incurs a duṣkṛta offense, and one is not permitted to sit on the saṅgha's pure seat covers or pay homage to the Three Jewels; even if one pays homage, there is no merit. If one does not chew a tooth-stick, eating, taking medicine, or drinking incurs three duṣkṛta offenses. If one approaches a village without pure robes, one incurs a duṣkṛta offense. Purified food means: not touched by a fully ordained monk, not stored overnight or eaten together with an untrustworthy person, not kept in an impure vessel, bowls and vessels washed with bath-powder, not using wooden vessels to hold food, and not obtained through personal farming or trade—such as these are pure robes. The reason for wearing pure robes is [for] squat-sitting. As for eating: when the Buddha first attained enlightenment and finished eating the porridge from the porridge-maker’s daughter, he reflected to himself: “If there are renunciant disciples, how should they sit? How should they eat?” He observed that according to the dharma of all Buddhas, they all wear pure robes, sit squatting to one side, and eat in a single sitting. “The practice of my disciples shall also be like this.” The reason for wearing pure robes is that one wishes to establish boundaries and safeguards, being able to protect all the precepts. The reason for squat-sitting is for the sake of the pure robes, also to reverse worldly customs, and also because sitting on grass to eat is easy. For failing to squat-sit in accordance with the Dharma, one incurs nine duṣkṛta offenses: first, legs stretched forward or drawn back; second, legs spread wide; third, shaking; fourth, knees upright; fifth, crossing legs; sixth, hanging the tricīvara down to cover the feet; seventh, lifting the heels; eighth, crossing the feet; ninth, crossing the thighs—all of these incur duṣkṛta offenses. For not squat-sitting, one incurs three duṣkṛta offenses. As for why one sits to receive incense: in a bhikṣu residence in the country of Daba, a woman offering incense touched a bhikṣu’s hand; giving rise to lustful thoughts because of this, he immediately disrobed. The master asked the reason, and he explained the causes and conditions. Because of this, it was reported to the Buddha, and the Buddha forthwith established a precept: receiving incense while standing incurs a duṣkṛta offense. As for why one must not eat repeatedly but eat only one meal: preparing food, begging, or washing vessels obstructs half a day’s labor, increases the fetters of lust, anger, and delusion, and is no different from worldly people—therefore, one takes only one meal.

1.18

Although the various distinctions of the deportment and rules of a śramaṇa have been understood above, the engagements and tasks to be performed by a renunciant have not yet been discussed. As for tasks: first, sitting in meditation; second, reciting the scriptures and Dharma; third, exhorting and converting in various affairs. If one fully carries out these three tasks, this conforms to the norm for a renunciant. If one does not practice them, one lives in vain and dies in vain, and there will be causes for suffering.

1.19

If a bhikṣu accomplishes these ten qualities, he is permitted to ordain disciples and confer upon others the full ordination: accomplishing deportment, he fears and guards against minor faults; he has heard much and can uphold the teachings spoken by his master; he well recites the Vinaya in both sections and analyzes its meanings; he can instruct disciples in the training in higher morality, the training in higher mind, and the training in higher wisdom; he can dispel disciples' doubts and also cause others to dispel their doubts; he can treat disciples' illnesses and also cause others to treat their illnesses; if a disciple gives rise to evil wrong views, he can instruct him to abandon them and can also instruct others to cause him to abandon them; if a disciple gives rise to thoughts of his homeland, he can redirect his mind and also cause others to redirect it. If he has completed ten rains retreats or exceeded ten rains retreats and is endowed with the accomplishment of the ten qualities, he should confer upon others the full ordination. Knowing grave offenses, knowing light offenses, knowing coarse offenses, knowing offenses with remainder, knowing offenses without remainder, knowing the causal conditions of karman offenses and non-karman offenses, having completed ten rains retreats or exceeded ten rains retreats, and endowed with the accomplishment of the five qualities, he should confer upon others the full ordination, being able to instruct disciples in the training in higher morality, the training in higher mind, and the training in higher wisdom, with his conduct being scrupulous and mindfulness established before him. There is accomplishing five qualities: three qualities as above, intelligence, and eloquence. There is accomplishing five qualities: accomplishment in morality, accomplishment in concentration, accomplishment in wisdom, accomplishment in liberation, and accomplishment in the knowledge and vision of liberation. There is accomplishing five qualities: abiding in morality himself and teaching others to abide in morality, abiding in concentration himself and teaching others to abide in concentration, abiding in wisdom himself and teaching others to abide in wisdom, abiding in liberation himself and teaching others to abide in liberation, and abiding in the knowledge and vision of liberation himself and teaching others to abide in the knowledge and vision of liberation. Furthermore, accomplishing five qualities: accomplishing the aggregate of morality of an aśaikha, the aggregate of concentration of an aśaikha, the aggregate of wisdom of an aśaikha, the aggregate of liberation of an aśaikha, and the aggregate of the knowledge and vision of liberation of an aśaikha. Furthermore, accomplishing five qualities: being able to instruct disciples in higher morality and higher brahmacarya, knowing offenses and non-offenses, knowing what has been repented and what has not been repented, and having completed ten rains retreats or exceeded ten rains retreats, he should confer upon others the full ordination; ordaining śrāmaṇeras and serving as their niśraya are also like this.

1.20

Let the senior and junior bhikṣusaṅgha all listen clearly! Today is the season-clearing pravāraṇā, and all from the four directions have assembled. A Buddha is difficult to encounter; the Dharma is difficult to hear; an assembly of worthy ones is difficult [to meet]; the season-clearing quickly comes to an end. Now, worthy ones, you yourselves have seen many born and many die; you have already attained birth in the Dharma, have received the precepts, have heard the Dharma, and have attained good practice. Regarding what has been transgressed from the previous year up to the present—whether greedy lust, anger, or folly—today all should speak of their transgressed offenses, bearing with one another's folly, and must not conceal them. If an offender within the assembly, out of deceit, then utters false speech, he falls into the offense of not desisting, thereby slighting the precepts and destroying himself. The bhikṣu who committed lust was named Kālodāyin; the bhikṣu who committed murder was named Kālu; the bhikṣu who committed theft was named Kāluphala; the bhikṣu who committed false speech was named Kāphala: they were all in the land of Śrāvastī. The bhikṣu who erected a hut was named Kālu, in the land of Śrāvastī; the bhikṣu who manipulated his private parts to emit semen was named Kālodāyin, in the land of Rājagṛha. There was a bhikṣu named Kālodāyin who led five hundred disciples in the land of Niya.

1.21

Among the thirteen matters [of saṅghāvaśeṣa], there are three matters that should not be repented [by standard means]. Which three? Embracing and holding [a woman] in a concealed place should not be repented; failing to genuinely help each other should not be repented; and lustfully flirting with a dānapati's wife or maidservant should not be repented: these are the three that should not be repented. The remaining ten matters should all be repented. If one repents immediately after one day has passed since committing the fault, one should perform a three-day repentance. If one does not repent after three days have passed, one should perform a seven-day repentance. If one does not repent after seven days have passed, one should perform a fifteen-day repentance. If one does not repent after fifteen days have passed, one should perform a thirty-day repentance. If one does not repent after thirty days have passed, one must receive the precepts anew; otherwise, one is not a śramaṇa. If one wishes to repent, one must obtain twenty persons; if fewer than twenty persons, one should not repent. (As for the statement that after thirty days have passed one must receive the precepts anew, there is no such text in the Vinaya, and it is entirely unknown from which scriptural authority it derives.)

1.22

The thirty matters [of nihsargika-pāyattika] must all be repented; they require a full assembly of seven bhikṣus; if missing one person, one should not repent. If one repents on the very day of committing the fault, one should perform a three-day repentance. If one does not repent after three days have passed, one should perform a seven-day repentance. If one does not repent after seven days have passed, one should perform a fifteen-day repentance. If one does not repent after fifteen days have passed, one should perform a thirty-day repentance. If one does not repent after thirty days have passed, one must perform a ninety-day repentance.

1.23

The ninety matters [of śuddha-pāyattika] must all be repented. If one repents immediately after one day has passed since committing the fault, one should perform a three-day repentance. If one does not repent after three days have passed, one should perform a seven-day repentance. If one does not repent after seven days have passed, one should perform a fifteen-day repentance. If one does not repent after fifteen days have passed, one should perform a thirty-day repentance. If one does not repent after thirty days have passed, one should perform a ninety-day repentance. If one repents, there must be a full assembly of four persons.

1.24

There are ten qualities with which one should perform a karman. The virtues for a karman: first, long-standing rectitude in precepts; second, renown; third, wisdom; fourth, skillful means; fifth, ability to generate merits; sixth, possession of virtue; seventh, being agreeable to the bhikṣusaṅgha; eighth, being agreeable to dānapatis; ninth, ability to attract dānapatis; tenth, having completed a full ten rains retreats.

1.25

There are also four circumstances under which one should depart: first, the dwellings are dilapidated; second, there are no dānapatis; third, there are abundant mosquitoes, gadflies, and venomous insects; fourth, the ruler of the land is hostile to the Way.

1.26

There are also four circumstances under which one should depart: first, on a mission for the stūpa; second, on a mission for the bhikṣusaṅgha; third, on a mission for the three masters; fourth, having learned everything known by the three masters, one should seek from a master to exhaustively reach those who are clear-sighted.

1.27

There are four circumstances under which going to another country without wearing the kāṣāya incurs no offense: first, there are no stūpas or monasteries; second, there is no bhikṣusaṅgha; third, there are bandits and thieves; fourth, the ruler of the land takes no delight in the Way.

1.28

There are seven places where one should not stay: first, between busy gates; second, slaughterhouses; third, sacrificial shrines; fourth, under bridges; fifth, at the foot of bridges; sixth, four-way crossroads; seventh, open wastelands. These seven places are where evil ghosts dwell.

1.29

When rising from sleep and wishing to go out the door, there are five matters: first, when rising and getting down from the bed, one must not cause the bed to make a sound; second, when putting on shoes, one must first shake them out; third, standing upright, one puts on the Dharma robes; fourth, when about to open the door, one first snaps the fingers three times and must not cause the door to make a sound; fifth, if there is a Buddha image inside the room, one must not turn one's back to it when exiting, but should face back toward the room to exit, and upon exiting, one must not stand still and converse with people.

1.30

In washing and rinsing the mouth, there are five matters: first, one must not squat; second, one must neither face toward the Buddha stūpa nor turn one's back to it; third, one must neither face toward the upādhyāya, ācārya, and other masters nor turn one's back to them; fourth, one must not do so over a ditch or upon clean ground; fifth, midway through, one must not converse with people, nor should one accept bows from people.

1.31

In using a tooth-stick, there are five matters: first, breaking it off must accord with the proper measure; second, splitting it must accord with the method; third, chewing the tip must not exceed three tenths; fourth, between sparse teeth, one should bite it three times; fifth, when juicy, one washes it and uses it oneself.

1.32

In scraping the tongue, there are five matters: first, it must not exceed three times; second, if blood emerges from the tongue, one should stop; third, one must not vigorously flick the hand so as to soil the saṃghāṭī or the feet; fourth, discarding the tooth-stick must not be in the path of people; fifth, it should always be placed in a secluded spot.

1.33

When taking up the kāṣāya to wear it, there are five matters: first, if the hands have scratched the body, one must not put it on immediately, but should wash the hands again; second, if the hands have not been washed, one must not take hold of the kāṣāya; third, the kāṣāya must not be dragged down from above: one should push it upward with the right hand and receive it from below with the left hand; fourth, holding the kāṣāya from below, one should first shake it out and then stretch it out to put it on; fifth, it must not be swung from the front over onto the arm.

1.34

There are also five matters: first, it must first be leveled evenly and must not be allowed to touch the ground at the bottom; second, lowering the two ends, one must not let them touch the feet; third, when putting on the kāṣāya, one must neither directly face the Buddha stūpa nor turn one's back to it; fourth, one must neither face the sthaviras or the three masters nor turn one's back to them; fifth, when folding the kāṣāya, one must not hold it in the mouth, nor may one flap it with both hands.

1.35

In circumambulating a stūpa, there are five matters: first, lowering the head and looking at the ground; second, not stepping on insects; third, not looking around to the left and right; fourth, not spitting on the ground in front of the stūpa; fifth, not stopping midway to speak with people.

1.36

One should mindfully contemplate five matters: first, one should contemplate the merits of the Buddha; second, one should contemplate the sutras and precepts of the Buddha; third, one should contemplate the wisdom of the Buddha; fourth, one should contemplate the benevolence of the Buddha as being immense and difficult to repay; fifth, one should contemplate the vigor of the Buddha culminating in nirvāṇa.

1.37

There are also five matters: first, one should contemplate the bhikṣusaṅgha; second, one should contemplate the benevolence of the master; third, one should contemplate the benevolence of parents; fourth, one should contemplate the benevolence of fellow students; fifth, one should contemplate all people, wishing to cause them all to attain liberation and be free from all suffering.

1.38

There are also five matters: first, one should mindfully apply oneself to studying wisdom; second, one should contemplate the eradication of the three poisons; third, one should contemplate seeking the essential Way; fourth, seeing grass growing on the stūpa, one should mindfully remove it with the hands, but must not seize and pull it roughly; fifth, seeing any impurity, one should promptly remove it.

1.39

There are also five matters: first, when it rains, one should take off shoes at the foot of the stūpa before ascending to pay homage to the Buddha; second, having done so, one should sit in proper order according to seniority and exchange inquiries; third, if the saṅgha has collective affairs, if dispatched to act, one should promptly act; fourth, when wishing to go out, one must notify the master to let him know; fifth, upon hearing the sound of the gaṇḍī, one should promptly go out to assemble.

1.40

When entering the room in the evening, there are five matters: first, when wishing to enter, one should pause, snap the fingers three times, and then enter, not causing the door to make a sound; second, if the shoes are soiled with mud, one should take them off and remove them outside; third, one should properly take off the kāṣāya according to the rule and place it in its regular location; fourth, one should take the shoes, wipe them clean, and put them in a secluded spot; fifth, having done so, one should wash, step back, and rest according to one's wish.

1.41

When wishing to get onto the bed, there are five matters: first, one should slowly ease onto the bed; second, one must not crawl up; third, one must not cause the bed to make a sound; fourth, one must not vigorously dust the bed and mat so as to make a sound; fifth, after washing the feet, if they are not yet dry, one should wipe them.

1.42

When on the bed, there are five matters: first, one must not yawn loudly; second, one must not click the tongue, spit, or laugh loudly; third, one must not sigh and brood over worldly affairs; fourth, one must not recline leaning against the wall; fifth, when wishing to rise and sit, one should do so at the proper time. If the mind wanders unsettled, one should blame oneself as at the beginning and immediately rise.

1.43

In caṅkramaṇa, there are five matters: first, it should be in a quiet place; second, it should be in front of the door; third, it should be in front of the lecture hall; fourth, it should be beneath the stūpa; fifth, it should be beneath the upper gallery.

1.44

There are also five matters: first, one must not sit in the upper gallery; second, one must not walk about the monastery holding a staff; third, one must not recite scriptures while lying down; fourth, one must not wear wooden clogs; fifth, one must not lift the feet heavily and stomp on the ground to make a sound.

1.45

In lying down, there are five matters: first, the head should face toward the Buddha; second, one must not lie down facing the Buddha directly while looking at him; third, one must not stretch out both feet together; fourth, one must neither lie facing the wall nor lie face down; fifth, one must not set both knees upright, alternately raising and lowering the feet. As a rule, one should pillow the hand, draw in both feet, and stack the two knees.

1.46

When rising at night to chant scriptures, there are five matters: first, one must not think, 'My scriptures and precepts are sharp, and others are not as good as me'; second, if one is not fluent, one must not say, 'My scriptures and precepts are not fluent solely because the affairs of a certain bhikṣu disturbed my mind'; third, one must not sit and dwell on others' faults; fourth, if tomorrow one wishes to ask about one's doubts, one must not speak of extraneous things, but should directly speak only of what one does not understand; fifth, one must not harbor the thought, 'I should take the words in this scripture to go question others and corner them'—merely having such a thought is not the method of a worthy one.

1.47

When inside the monastery, there are five matters: first, one must not carry shoes from behind the latrine up onto the stūpa; second, one must not circumambulate the stūpa in reverse; third, one must not exit the doorways with one's back turned to the Buddha; fourth, one must not spit upon the stūpa; fifth, one must not sit on the wooden railings of the stūpa while walking along them.

1.48

There are further five matters: first, one must not take things that are improper and place them in improper places; second, upon returning from the privy, one must not excessively use the karmadāna's water to wash one's hands; third, one must not inappropriately use the communal hand towels; fourth, one must not wash one's feet over the communal well; fifth, one must not inappropriately take any personal items belonging to the community—if one takes anything, one must report it to the owner. There are further five matters: first, one must not banter and trade insults with white-robed laity; second, when speaking with others, one must not nod one's head; third, one must not sit on a sthavira's bed; fourth, one must not squat before a sthavira; fifth, one must not sit side by side with one's upādhyāya or ācārya.

1.49

There are further five matters: first, one must not climb trees; second, one must not take pears and throw them to others; third, one must not take water and sprinkle it on others; fourth, if there are insects in water, one must not drink it or wash with it; fifth, if someone insults a bhikṣu, the bhikṣu must not retaliate.

1.50

There are further five matters: first, one must not beat or curse animals in anger; second, one must not harshly abuse people by calling them beasts; third, one must not sit or lie on decorated beds belonging to servants or officials; fourth, one must not apply flowers, perfumes, ointments, or powders to one's own body; fifth, one must not sing, recite, or perform theatrical entertainment, and if there is music, one must not watch or listen to it.

1.51

There are five matters regarding mealtimes: first, a bhikṣu who has eaten must not say, 'Who knows when I will die? Just bring more food so I can eat my fill'; second, after a bhikṣu has eaten, if someone brings more food to give to the full [monk], the bhikṣu must not accept it; third, if a bhikṣu has leftover food, he must not throw it at people, nor may he throw it onto the grass; fourth, if there is leftover food, it must be poured onto clean ground; fifth, if someone has a little leftover food and invites the bhikṣu to go and eat, he should not stay on his alms round but should accept the invitation to eat.

1.52

There are further ten matters: first, upon arriving [at a house], one must snap one's fingers and enter straightaway; second, one must inspect the mat before sitting; third, if under the mat there are coins, knives, fruits, or melons, one should not sit; fourth, if weapons or garments are under the seat, or if it collects dust and dirt, one must not sit upon it; fifth, if fine gold, silver, or lacquerware is in front of one, one must not pick it up and examine its shape; sixth, one must not repeatedly glance at the women of the dānapati's household; seventh, one must sit according to the Dharma; eighth, before eating, one must not expound the Dharma to others; ninth, one must not ask for or seek things while eating; tenth, before one is full from the meal, one must not speak.

1.53

There are five matters where one should not pay homage: first, when returning from the privy, one must not pay homage to others on the way, nor should one receive homage from others; second, when a sthavira is lying down, one must not pay homage to him, nor should one receive homage from others; third, when a sthavira is washing or rinsing his mouth, one must not pay homage to him, nor when rinsing one's own mouth should one receive homage from others; fourth, when a sthavira has not finished clearing his tray, one must not pay homage to him, nor when the tray before oneself has not been cleared should one receive homage from others; fifth, when a sthavira is eating, one must not pay homage to him, nor while oneself is eating should one receive homage from others.

1.54

There are five matters where one should not pay homage: first, whether reciting sūtras or holding sūtras, one should not pay homage to a sthavira; second, when the sthavira is in a lower place and oneself is in a higher place, one should not pay homage; third, when the sthavira is in front or has already walked past, one should not pay homage from behind; fourth, one must not pay homage to a sthavira while remaining on one's seat; fifth, one must not pay homage to the Buddha while wearing a cap. If [done to] the three masters, the bhikṣusaṅgha, or a sthavira, the offense is grave.

1.55

There are five matters regarding a bhikṣu putting on the nivāsana: first, he must not put the bottom at the top; second, he must make the four edges even; third, the pleated fold must be near the left side; fourth, the tie must be knotted on the right side; fifth, the tie must be wound three times, and its two ends must not hang down.

1.56

There are ten matters regarding exposing oneself while wearing [only] the nivāsana: first, without a saṃkakṣikā above, one must not put on the kāṣāya; second, wearing it [alone], one must not go before the stūpa or the Buddha image; third, wearing it [alone], one must not enter the lecture hall; fourth, wearing it [alone], one must not stand before the three masters; fifth, one must not recite sūtras together with a sthavira; sixth, wearing it [alone], one must not sit side by side with a sthavira; seventh, wearing it [alone], one must not sit on the vihārapāla's bed; eighth, wearing it [alone], one must not enter a sthavira's room; ninth, wearing it [alone], one must not enter the refectory or go before the saṅgha; tenth, without a saṃkakṣikā above, one should not go outside the gate or descend more than three feet from a pavilion.

1.57

There are five matters regarding wearing the three Dharma robes: first, wearing the nivāsana, without an inner garment above, one must not put on the antarvāsas; second, wearing the inner garment, without the antarvāsas above, one must not put on the uttarāsaṅga; third, wearing the antarvāsas, without the uttarāsaṅga above, one must not put on the saṃghāṭī; fourth, the three robes must be made even inside and out; fifth, they must not exceed three colours. Walking in accordance with the Dharma—this is the method of the Way.

1.58

There are five matters regarding holding the pātra: first, one must ensure the strap is firm; second, it must be placed under the left armpit; third, when walking, it must face outward; fourth, it must not be brought close to the lower hem; fifth, after eating, when holding the pātra, one must turn it back so that it faces oneself.

1.59

There are five matters regarding washing the pātra: first, one must use bath powder or soapberries; second, it must not be done on clean ground; third, one must not face toward the stūpa, the bhikṣusaṅgha, or the three masters; fourth, one must not splash or throw out the water; fifth, one must not wipe the inside or outside with a soiled towel. Each person should have a regular towel, and rubbing it dry by hand is good. When urgently needing to go out to an assembly, one should place it in the sun to dry, facing the heat.

1.60

There are five matters regarding holding the key to a door: first, when wishing to go out, one must always first thread the string around one's arm and place it on one's finger; second, when wishing to close the door, one must not hold the key together [with the door], but must pull the main door and watch carefully; third, when wishing to open the door, one must not hold the key together [with the latch] to shove open the door roughly, but must gently release it; fourth, it should be kept in a regular place and retrieved close to oneself; fifth, every seven days one must wipe away rust and maintain it.

1.61

There are further five matters: first, one must not sit on the same mat connected with a woman; second, if one encounters a wise and skilful physician, one must not inquire of him about medicines and related matters; third, one must not quarrel and argue with worldly people; fourth, when a woman sits opposite a bhikṣu, he must not speak thoughtlessly of non-urgent matters; fifth, if one sees conditions that are unsuitable, one should immediately rise and depart.

1.62

There are five matters when going to someone's home to recite sūtras: first, four people must go together; second, on arrival, they must sit in proper sequence according to the Dharma; third, one must observe the conditions, whether it is suitable to recite sūtras or not suitable to recite sūtras; fourth, if the people on the seating mats do not wish to hear the sūtras, one should withdraw and stop; fifth, if among the gathering there are drunken persons, or those who speak ill of and mock the sūtras, one should not recite further.

1.63

When a bhikṣu goes to the senior officials of a commandery or county, there are three matters for which he should go: first, on behalf of the affairs of the three masters; second, because someone is sick or has died and summons the bhikṣu to recite sūtras; third, because they invite the bhikṣu for a meal.

1.64

There are seven matters for which he should not go: first, one must not go thoughtlessly to inquire about secular affairs; second, one must not go there for every little thing; third, one must not push forward to go and make requests of them; fourth, if one goes, one must not speak to them about medicines; fifth, if they summon the bhikṣu to ask about worldly affairs, or to dispute unusual texts; sixth, if they summon the bhikṣu to teach astrology or observe the auspiciousness or inauspiciousness of the year; seventh, if neighbouring states take up arms and wish to summon the bhikṣu to consult on military affairs. In such cases, a virtuous person should not go.

1.65

There are five matters regarding ascending the high seat to recite sūtras: first, one must first pay homage to the Buddha; second, one must pay homage to the sūtras and Dharma and to the sthaviras; third, one must first step with one foot onto the footstool and stand upright before sitting; fourth, one must turn to face the sthaviras; fifth, one must first steady the seat with one's hand and only then sit back.

1.66

There are five matters regarding sitting: first, one must adjust the Dharma robes and sit peacefully; second, when the sound of the ghaṇṭī ceases, one must first chant a verse of praise; third, one must recite in accordance with the circumstances; fourth, if there is a disagreeable person, one must not become angry from the seat; fifth, if anyone brings items to give as an offering, one should set them down and place them before oneself.

1.67

There are five matters when one should not expound the sūtras: first, when a person does not respect the three masters; second, when a person violates the precepts; third, when one slanders the Buddha's path; fourth, when a bhikṣu asks about the sūtras improperly; fifth, one must not expound the bhikṣu precept sūtra to white-robed laity—doing so incurs an offense.

1.68

There are further five matters: first, when people pull at each other or link arms; second, when sharing a small bed; third, when a person knows just a little of the sūtras and comes wishing to challenge the bhikṣu; fourth, when one expounds the sūtras but the person does not listen; fifth, when a person is sick with drunkenness. In all such cases, one should not expound the Dharma for them.

1.69

When wishing to practice dhyāna meditation, there are further five matters: first, one must accord with the seasons; second, one must obtain a restful bed; third, one must be able to sit upright; fourth, one must obtain a secluded place; fifth, one must obtain a good spiritual friend (kalyāṇamitra).

1.70

There are further five matters: first, one must obtain a fine and virtuous dānapati; second, one must have good intentions; third, one must have good medicine; fourth, one must be able to take medicine; fifth, one must obtain support—only then can one find reliance.

1.71

'According with the seasons' refers to the four seasons. 'A restful bed' refers to a rope bed. 'A soft seat' refers to a woolen mat. 'A secluded place' refers to the mountains or beneath trees, or in a private monastery not shared with others. 'A good spiritual friend' refers to a fellow dweller. 'A fine dānapati' refers to one who leaves a person with nothing lacking. 'Good intentions' refers to being able to contemplate the wholesome. 'Good medicine' refers to being able to subdue the mind. 'Being able to take medicine' refers to not thinking of the myriad things. 'Good support' refers to the meditation belt (yogapaṭṭa).

1.72

There are five matters regarding the meditation belt: first, it must be one chi wide; second, it must be eight chi long; third, it must have a hook at the end; fourth, it must be threefold; fifth, one must not use raw grass, nor may one use a gold hook.

1.73

There are five matters where it should not be used for sitting: first, when sitting in the assembly; second, when entering a city; third, when the ninety days [of the retreat] are completed; fourth, out of reverence when in the same place as the three masters; fifth, when going to the home of a white-robed layperson or to a guesthouse—in all these cases, one should not be alone in a single room; [only] in times of safety and quietude may it be used for personal privacy.

1.74

There are five matters: first, one must use tanned leather; second, it must be made according to the Dharma; third, it must not exceed two layers; fourth, it must not be sewn with silk; fifth, when worn, it must be according to the Dharma, and one must not put it on while it is damp.

1.75

There are five matters: first, one must not wear it to pay homage to the Buddha; second, one must not wear it to enter the seating of the assembly; third, one must not wear it to ascend the Buddha's stūpa; fourth, one must not wear it for caṅkramaṇa; fifth, when it rains, one must not wear it to go on piṇḍapāta oneself.

1.76

There are further five matters: first, one must not wear it to enter the room of the three masters; second, one must not hold it when asking about the sūtras; third, one must not wear or hold it to pay homage to an upādhyāya or ācārya; fourth, one must not wear it to pay homage to the saṅgha; fifth, at dusk one must not use it to wash.

1.77

There are five matters for which one should enter one another's rooms: first, to pay greetings; second, to go and tend to someone who is sick and emaciated; third, to ask about the sūtras; fourth, to borrow something; fifth, when dispatched by the community to go and call someone.

1.78

There are five matters regarding remaining there: first, one must snap one's fingers outside; second, upon entering, one must remove one's cap; third, one must pay homage; fourth, one must stand upright and sit only after being told to sit; fifth, one must not forget to bring in the sūtras.

1.79

There are five matters regarding asking about the sūtras: first, one must step down from the bed according to the Dharma to ask; second, one must not sit together to ask; third, if there is something one does not understand, one should ask directly; fourth, one must not let the mind dwell on external circumstances; fifth, if one understands, one must touch head and face to the ground in homage, and exit through the doorway facing backward.

1.80

There are further five matters: first, one must not instruct someone, 'Buy such-and-such, I want to eat it'; second, one must not take fruits and melons and give them to a śrāmaṇera, saying, 'Hand these back to me, I want to eat them'; third, one must not banter or lie on another person's bed; fourth, one must not spit on another person's clean ground; fifth, when someone scolds one according to the Dharma, one must not leave in anger. These constitute showing respect.

1.81

An upādhyāya should have fifteen virtues: first, he should know the precepts; second, he should uphold the precepts; third, he should not violate the precepts; fourth, he should know the sūtras; fifth, he should guard himself; sixth, he should teach the sūtras; seventh, he should instruct and admonish; eighth, he should teach how to train the mind; ninth, he should teach [disciples] to receive [the teachings] gradually; tenth, he should teach the rules and procedures; eleventh, he should himself possess concealed virtues; twelfth, he must be able to attract dānapatis; thirteenth, he must not have a selfish, secretive mind; fourteenth, when someone brings things, he should say that they all belong to the Saṅgha; fifteenth, he should look after the sick and emaciated, bringing about their recovery.

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