大比丘三千威儀 2

English (machine translation) 2

Language: English

2.1

Translated by An Shigao, Tripiṭaka Master from the Kingdom of Parthia under the Later Han

The twelve dhūtas are: First, not accepting personal invitations, begging for food daily, and also not accepting a single share of meals or money from the bhikṣusaṅgha. Second, staying on mountain peaks and not staying overnight in human dwellings, commanderies, counties, or hamlets. Third, not begging clothing or bedding from others, and not accepting clothing or bedding given by others, but only taking garments discarded by the dead in burial mounds and graveyards, mending them to wear. Fourth, staying under trees in open fields. Fifth, eating only one meal a day, also named ekāsanika. Sixth, not lying down day and night but only sitting, rising to perform caṅkramaṇa when drowsy, also named naiṣadyika. Seventh, having only three robes, possessing no extra clothing, and not lying within quilts. Eighth, staying in charnel grounds, neither in Buddhist monasteries nor among worldly settlements, meditating and seeking the Way while gazing upon human corpses and skeletal bones. Ninth, wishing only to dwell alone and not wishing to see people, nor wishing to lie down together with people. Tenth, eating fruits and gourds first and then eating rice, and after eating, being forbidden from eating fruits again. Eleventh, wishing only to lie in the open, not dwelling under trees or in houses. Twelfth, eating neither meat nor ghee, and not smearing the body with sesame oil.

2.3

Carrying a khakkhara entails twenty-five matters: First, for the sake of crawling insects on the ground. Second, on account of old age. Third, for the sake of piṇḍapāta. Fourth, when going in or out and seeing an image of the Buddha, one must not allow the top to make a sound. Fifth, one must not hold the staff when entering the assembly. Sixth, after midday, one must no longer carry the staff when going out. Seventh, one must not carry it on one's shoulder. Eighth, one must not lay it horizontally across the shoulder, dangling both ends with the hands. Ninth, one must not swing it back and forth with the hands. Tenth, one must not carry the staff behind a house. Eleventh, if the three teachers have already gone out carrying their staves, one must not go out following them carrying a staff. Twelfth, if four people walk together and one person has already gone out carrying a staff, one must not follow behind carrying a staff. Thirteenth, upon arriving at a dānapati's house, the staff should not leave one's person. Fourteenth, when arriving at someone's gate, one should cough three times; if no one comes out, one should forthwith depart and go elsewhere. Fifteenth, if someone comes out, one should place the staff under the left arm and hold it. Sixteenth, when the staff is in a room, it must not be allowed to touch the ground. Seventeenth, one should keep it near one's sleeping couch. Eighteenth, one should take and wipe it clean. Nineteenth, one must not allow rust or mold to grow on the top. Twentieth, when wishing to go out carrying the staff, one should receive it from a śrāmaṇera or receive it from a layperson. Twenty-first, when staying overnight at the house of an emaciated sick person, one is entitled to use the staff in the evening. Twenty-second, when seeing someone off on a long journey, one should be entitled to use the staff in the evening. Twenty-third, when invited to travel far and stay overnight, one is entitled to use the staff in the evening. Twenty-fourth, when traveling as an āgantuka, one is entitled to use the staff in the evening. Twenty-fifth, one should constantly keep it near oneself, and must not point at people or draw characters on the ground.

2.4

There are five matters for which one should go to an upāsaka's house: First, on an errand for the saṅgha; second, for piṇḍapāta; third, as an āgantuka; fourth, being invited for a meal; fifth, in case of illness or death. For all other matters, one should not go.

2.5

When a bhikṣu expounds the sūtras for an upāsikā, there are five matters: First, if the upāsikā comes holding a small child to inquire about the sūtras, he should not speak to her with lustful intent. Second, if lustful thoughts arise, he must not approach to fondle or play with the child. Third, he must not pull her to sit beside him. Fourth, if an upāsikā asks the bhikṣu to teach the sūtra on sesame oil spells, he should have a man hold a willow branch and present it to the bhikṣu; he should take the willow branch from the man's hand, and if otherwise, he should not speak. Fifth, if an upāsaka and an upāsikā come together to inquire about the sūtras, if the upāsaka departs first, the bhikṣu should also go out; to do otherwise is contrary to the Dharma.

2.6

A newly arrived bhikṣu has ten virtues [to observe]: First, after paying homage to the Buddha, he should stand back and inquire about the family name and personal name of the karmadāna, how many members there are in the bhikṣusaṅgha, and the name of the daily duty officer. Second, he should pay homage to the sthaviras and greet the junior monks. Third, he must not ask about the accommodations [for lodging]. Fourth, when given a bed, mat, or bedding, he must not complain whether they are good or bad. Fifth, he should seek a niśrayācārya. Sixth, he should also make offerings. Seventh, he must not criticize the scriptures. Eighth, he must not enter or leave at will. Ninth, if he wishes to sweep the top of the stūpa, he should report to the vihārapāla. Tenth, when wishing to depart, if he has bedding, he should entrust it to the host.

2.7

There are further five matters: First, he should be concerned with the affairs of the saṅgha. Second, he must not waste the pure water in the monastery. Third, he must not go to people's doorways arbitrarily. Fourth, he must not walk against the crowd. Fifth, he must not step over wooden staves in the monastery.

2.8

One should receive a newly arrived bhikṣu with ten matters: First, one should yield a room to him. Second, one should provide what he needs. Third, one should go to greet him morning and evening. Fourth, one should inform him of the local customs of the land. Fifth, one should instruct him on taboos to avoid. Sixth, one should inform him of places to beg for food. Seventh, one should inform him of the instructions and rules of the saṅgha. Eighth, one should inform him of what food is permissible. Ninth, one should inform him of the taboos and prohibitions of government officials. Tenth, one should inform him about bandits and thieves, indicating where one may take refuge and where one must not take refuge.

2.9

When a newly arrived bhikṣu wishes to go to a worthy person to take refuge and make him his niśrayācārya, he should first state himself: 'Now I, so-and-so, am far removed from my three teachers, each separated by so many leagues. Now I, so-and-so, have arrived here alone. My original intention was to study, but encountering instability under the ruler of my country, I therefore arrived here. Now I take refuge in the worthy one; please act as my niśrayācārya. Because so-and-so takes refuge, may the worthy one accept so-and-so as a disciple, dwell together with so-and-so as his teacher to a disciple, and allow me to rely on so-and-so, reside together with him, and be so-and-so's disciple. For the sake of the Dharma, may the worthy one act as an ācārya master for so-and-so.' Having bowed with head to the ground, he then says: 'Ācārya! For the sake of the Three Jewels, you have accepted so-and-so to be your disciple; please instruct so-and-so in the Dharma of behavior, going out, and coming in. If anyone forcibly disputes with so-and-so, the ācārya shall have so-and-so as his disciple. Whether the ācārya or so-and-so wishes to leave or stay, both shall have full freedom. If after so-and-so departs, he returns again from that place, may the ācārya still accept so-and-so as a disciple.' He speaks thus three times. The master should reply: 'Worthy so-and-so, listen to what I say now. So that you may attain the Way, you must constantly practice in accordance with the Buddha's words. You should guard the precepts, you should practice patience, you should be vigorous, you should focus your mind on contemplating the Way, you should contemplate wisdom, you should restrain body, speech, and mind, extinguish defilements, and perform the matters of the three dharmas. Having become a disciple of the Buddha, you must not think of or engage in worldly affairs. If you can practice according to the Dharma, you will surely attain the Way and transcend the world.' Having finished speaking, [the disciple] rises, pays homage, touches his head and face to the master's feet, leaves, and returns to take his robes and bowl, presenting them to the master to receive the robes from him. If a bhikṣu receives a bowl or the three robes, the ācārya bhikṣu should speak of the circumstances of their loss or destruction by water, fire, or thieves. The bhikṣu first takes refuge, saying: 'Clear and worthy one! The three masters of so-and-so are of wise conduct and pure precepts.' For so-and-so, having spoken the original circumstances thus three times, he presents either the bowl or the robes to receive them from the ācārya. [The master] then speaks an instruction: 'Worthy so-and-so, listen! Human beings have six sense faculties; you must guard them and think of purity. Although worldly things are clean, they cannot reach purity. A practitioner of wisdom on the Way should guard internal and external purity, being without defilement and without outflows, internal and external corresponding with each other—this is what can bring about the path of purity. Therefore, one should rely on, restrain, and guard them. In this matter of relying on the bowl, one should speak of keeping it in view often, wearing it often, and washing it at proper times. A bhikṣu is like a worthy person; living in the world, people take pleasure in bathing, scenting with incense, clothing, and bedding; would one wish to make body and mind unsettled? Whatever pleasant clothing has torn, if not provided with sturdy and secure furnishings, neither can one attain the path of pure wisdom. If it is damp and rotted by worms, it is like a part of the body becoming rotten; from this comes disquiet, preventing one from attaining the path of the wise. It is like a part of the body being eaten by worms, festering, aching, or itching; from this comes disquiet, preventing one from attaining the path of the wise. Relying on this from beginning to end, guarding internal and external cleanliness, this eliminates greed and lessens desires, causing one to attain the purity of a worthy person. This is the matter of niśraya.'

2.10

When a niśrayācārya instructs a disciple, there are fifteen matters: First, when the bhikṣusaṅgha convenes, he should instruct him to observe senior and junior members according to the Dharma. Second, when the bhikṣusaṅgha has instructions, he should ensure that the disciple does not violate them. Third, he should instruct him to comply with the seniors and juniors of the saṅgha. Fourth, he should teach him to be respectful. Fifth, he should inform him of the taboos and local customs of the land, what food may be eaten, and what is appropriate and inappropriate. Sixth, he should inform him of places to beg for food, where he may go and where he may not go. Seventh, if there are bandits and thieves, where he may take refuge and where he may not take refuge. Eighth, when the disciple is emaciated from illness, he should tend to him. Ninth, when his robes and blankets are worn out, he should provide him with replacements. Tenth, whether the disciple leaves or stays, he must not detain or obstruct him. Eleventh, he should be considerate of the other's feelings. Twelfth, he should accommodate him according to expedience wherever he stays. Thirteenth, when [the disciple] comes with questions, he should answer with modesty. Fourteenth, when sprinkling water on the ground, he should always be courteous. Fifteenth, when the disciple has faults, he must not say, 'I will not speak to you anymore.' Such is the rule for a niśrayācārya.

2.11

A disciple has five matters in relying on a niśrayācārya: First, he should go to him frequently. Second, when arriving at the doorway, he should snap his fingers three times. Third, upon entering, he should bow with his head to the ground. Fourth, he should kneel on both knees to inquire after the master's health. Fifth, when leaving, he should exit backward through the doorway.

2.12

There are further five matters: First, he should go morning and evening to pay his respects. Second, when the master calls, he should immediately put on his kāṣāya and go to answer, and must not enter bare-bodied wearing wooden clogs. Third, he should sweep the ground, prepare wash water, and dust the beds and mats. Fourth, whether undertaking something himself or going out and coming in, he should report it. Fifth, when going to receive teachings or ask for explanations, whether he grasps them or not, he should not harbor fear in his mind. These are the five matters of the rule for oneself relying on a niśrayācārya.

2.13

A worthy bhikṣu should not keep seven kinds of medicines: First, medicines for fasting from grain; second, medicines for digesting grain; third, emetics and purgatives; fourth, aphrodisiacs; fifth, longevity-elixir medicines; sixth, poisons; seventh, medicines for weapon wounds. If one is not ill, one should not take any medicine at all, nor may one give it to others to take; doing so incurs an offense.

2.14

For a bhikṣu wishing to raise a śrāmaṇera, the rule entails five matters: First, he should know the four Āgamas. Second, he should know the precepts. Third, he should know the sūtras. Fourth, he should possess wisdom. Fifth, he should possess virtue.

2.15

There are further five matters: First, he must uphold the precepts. Second, he must not violate the precepts. Third, he must be able to explain the sūtras. Fourth, he must practice patience. Fifth, he must guard himself in all things. Only one endowed with all these practices may raise a śrāmaṇera; if one does not know them completely, one should not raise a śrāmaṇera.

2.16

When a bhikṣu has a śrāmaṇera, he should practice five matters: First, when the śrāmaṇera has not finished performing affairs for the saṅgha, he must not call upon him for private service. Second, he must not make the śrāmaṇera seek out the shortcomings of worthy persons. Third, he must not readily believe the śrāmaṇera's words. Fourth, he must not scold the śrāmaṇera in a loud voice within the assembly. Fifth, he must not employ him solely for personal tasks, but allow him to serve the affairs of the saṅgha.

2.17

There are three matters for which one should not dwell together with a śrāmaṇera: First, being attached to his handsome and fine appearance; second, feeling anger upon seeing him; third, illness.

2.18

There are three matters for which [a śrāmaṇera] should be expelled: First, saying that violating the precepts incurs no fault; second, saying that the Buddha, Dharma, and Saṅgha do not exist; third, going around telling others of the good and bad deeds of his upādhyāya or ācārya.

2.19

If one wishes to travel far and entrust one's śrāmaṇera to another person, there are five matters: First, ask the śrāmaṇera beforehand, 'Is so-and-so agreeable to you?' Second, 'Can you serve the host in a pleasing manner?' Third, 'If he reprimands and scolds you, you must not say, "He is not my ācārya, so scolding me is wrong."' Fourth, 'Serve the host just as you regard me.' Fifth, 'When he instructs you according to the Dharma, you must not abandon him and leave.'

2.20

When arriving with the śrāmaṇera and the host agrees to receive the entrustment, there are five matters: first, one should instruct him to prostrate with head and face to the ground; second, instruct him to take refuge; third, one should say, ‘Treat my śrāmaṇera as you would your own śrāmaṇera’; fourth, ‘When I return from there, he shall naturally return to me’; fifth, ‘If I pass away, he shall permanently belong to you.’

2.21

Receiving another person’s entrusted śrāmaṇera has five matters: first, one should teach him to recite the sūtras; second, teach him not to violate the precepts; third, one should teach him to follow the saṅgha according to seniority; fourth, one should teach him the rules of walking and stepping; fifth, teach him to be respectful toward everyone.

2.22

When the bhikṣusaṅgha dines, there are five matters: first, before the sthavira sits, one must not sit first; second, before the sthavira receives the meal table, one must not receive it first; third, before the sthavira eats, one must not eat first; fourth, before the sthavira finishes eating, one must not stop first; fifth, before the sthavira stands up, one must not stand up first.

2.23

Receiving the table has five matters: first, one should hold the hand-cloth and receive it together; second, one should leave a clear span of one foot and six inches; third, one should hold the hand-cloth in contact with the table or the leg of the stool; fourth, one should draw back one's knees; fifth, both elbows must not leave the knees.

2.24

There are further five matters: first, having received it, do not move away; second, one must not frantically look left and right; third, having moved away, one should receive it following the sthavira; fourth, if the person [serving] does not respond, one must not eat; fifth, if one has an old conflict with that person that causes difficulty, one may make suitable arrangements oneself or call someone oneself.

2.25

There are further five matters: first, the left and right hands must not carry anything; second, one must not shout loudly demanding anything; third, when handing the pātra to someone, one must observe the order of seniority in front of oneself; fourth, when handing the pātra, one should stroke the top with the right hand; fifth, one should protect what has been received.

2.26

There are further five matters: first, when someone comes to offer something and their hand gets near, one should wash hands again; second, one must not hold it high and drop it into the pātra; third, if one sees something displeasing, one should not eat it, nor should one let the persons to one's left and right know; fourth, during the meal, one must not spit in front of the sthavira; fifth, if one eats when one should not eat, one falls into an offense.

2.27

There are further five matters: first, one must not wipe the face and eyes with one's hand; second, once the left hand is soiled, it must not approach the right hand; third, if the hand is soiled, one must not fetch water for the pātra; fourth, one must not adjust the kāṣāya with a soiled hand; fifth, one must not take the hand-cloth to wipe greasy hands.

2.28

There are further five matters: first, if the cup placed before oneself is set crookedly, one should straighten it, and if it is not straight, one must not eat; second, if eating utensils have dropped, one should not eat from them again; third, if someone comes to add food, one should always point to follow along; fourth, when one does not see them coming, one should not eat; fifth, when the food is before oneself, one must not taste it beforehand.

2.29

There are further five matters: first, while eating, one must not pass gas on one's seat; second, before the meal is finished, one must not spit on the ground in front; third, if urgently needing to spit, spit under the shoes; fourth, having washed one's hands, one must not hold shoes again; fifth, having held shoes and knowing oneself that the hands are soiled, if one does not wipe them, one must not touch the kāṣāya with them. The above are forty rules on dining.

2.30

Washing and rinsing after a meal has five matters: first, one must not rub hands over the cup; second, one must not pick or probe inside the mouth with fingers; third, one must not blow one's nose or spit heavily into the pātra; fourth, when rinsing the mouth, one must not let rice be spat into the pātra; fifth, one must not vigorously shake one's hands, splashing and dirtying the persons to the left and right.

2.31

There are further five matters: first, when holding the hand-cloth, do not let it go limp, but first pass it thoroughly through the hands; second, one must not shake off wetness to take dry [cloth]; third, one must not wipe face, eyes, nose, or mouth with the hands; fourth, one must not say ‘I have my own’ and refuse to take it and carry it away; fifth, one should use it according to the Dharma.

2.32

There are further five matters: first, having wiped the hands dry, one should immediately put away the cloth on one's knees; second, having finished, one should immediately adjust the kāṣāya and must not crowd the persons to the left and right; third, if a junior monk has not finished washing, one must not scold him to make him come; fourth, during the daily dakṣiṇā, one must not speak disorderly; fifth, before the dakṣiṇā is completed, one must not stand up rashly.

2.33

There are further five matters: first, if the sthavira expounds the scriptures for the dānapati, one should sit upright and listen; second, if one urgently needs to leave to perform saṅgha affairs, one should go and inform the vihārapāla; third, if one urgently needs to send [someone] on an errand east or west, one should tell a junior monk; fourth, if one receives a share of money, one should immediately gather and store it away; fifth, if one returns something or wishes to entrust it to someone, one must not kick and shove it with the feet, nor toss it to them from afar.

2.34

During meals there are ten matters where looking left and right is without offense: first, one should look to see whether the sthavira has received the table or not; second, one should look to see whether the utensils in front of the sthavira are ready or not; third, looking at the junior monks is also like this; fourth, when everyone is eating, one should look again, and if there is little before the sthavira or anything has run out, call for more to be added for him; fifth, looking at the junior monks is also like this; sixth, before the meal is finished, one should stop midway and look again to see what the sthavira wishes to have; seventh, looking at the junior monks is also like this; eighth, one should look to see whether the sthavira is finished or not, and if oneself has finished first, hold what is before oneself with the hands and not sit looking at people; ninth, looking at the junior monks is also like this; tenth, one must not take the table first, but should push it aside and hold it waiting for others.

2.35

A bhikṣu carrying a water pitcher (piṅgana) and washbasin has twenty-five matters: first, if the hands are unclean, one must not hold the upper handle; second, if the hands are unclean, one must not hold the upper lid; third, if the hands are unclean, one must not hold the front spout; fourth, if the hands are unclean, one must not let water be added; fifth, if the hands are unclean, one must not hold the front neck; sixth, one should hold the belly from underneath; seventh, if water is scarce, one should only wash the hands lightly to make them clean; eighth, one should go out to add water and, returning inside, pour it well; ninth, when wishing to add wash water, one should first pour water three times to wash it clean; tenth, when wishing to put water in, one should change the water three times, fill it, and carry it in; eleventh, when wishing to carry it in, one must not stand in the middle of the path; twelfth, place it in a secluded spot; thirteenth, underneath there should always be a stand; fourteenth, place the upper lid on properly; fifteenth, one should fill it with water overnight to make it full; sixteenth, when carrying the washbasin, one must not drag it making a sound; seventeenth, one must not allow the upper rim to be soiled; eighteenth, one must not allow cooked rice inside; nineteenth, discard unclean water; twentieth, when discarding water, do not toss it far, but pour it out slowly by hand; twenty-first, the washbasin should first be washed inside and out to make it clean; twenty-second, if the hands carrying the washbasin are unclean, one must not stop midway to rinse the mouth; twenty-third, if the hands carrying the washbasin are soiled, one must not hold the top of the pitcher to wipe it or its spout; twenty-fourth, one must not take water from beneath the stove to wash the pitcher; twenty-fifth, both inside and out must be washed three times with fresh water before it may be carried in. When wishing to place the pitcher into the basin, one must not cast it heavily so as to make a sound.

2.36

When using the hand-cloth, there are five matters: first, one should wipe the upper and lower ends; second, one should use one end to wipe the hands and use one end to wipe the face and eyes; third, one must not use it to wipe the nose; fourth, when it has been used to wipe grease and dirt, one should wash it immediately; fifth, one must not wipe the body with it; for bathing, each should have their own cloth.

2.37

When wearing the saṃghāṭī, carrying the hand-cloth has five matters: first, one must not let the ends of the cloth hang down and be visible; second, one must not carry a white cloth; third, one should ruin its color to make it dark; fourth, one must not wipe the face; fifth, when dining, one should use it to cover the knees, and when dining is finished, remove it. If it is not removed, whenever someone comes to pay respects or when one stands up to leave, first take and fold it away.

2.38

In the bhikṣusaṅgha, there are seven persons who should not serve as vihārapāla or duty officer of the day: first, those of old age incapable of duties; second, those with illness, rashes, and sores who are unclean; third, those who have been chronically ill and extremely emaciated; fourth, those assigned by the community to care for the sick; fifth, the sthavira of the day; sixth, the karmadāna; seventh, the duty officer of the year. None of these seven persons should serve. If there are strong and capable persons who contrary to duty do not wish to serve, one should not reprimand and question them; this itself is a treasure storehouse for future lives.

2.39

Serving as the pātra-and-robes vihārapāla, one should practice one hundred and sixty virtues. Serving as the duty officer of the month, one should practice sixty virtues. Serving as the duty officer of the day, one should practice ten virtues. Serving as the karmadāna, one should practice thirty virtues. Serving as the duty officer of the year, one should practice ten virtues. If these five persons above practice as described above, in the long run they will attain the unconditioned path of liberation.

2.40

The pātra-and-robes vihārapāla has fifteen virtues: first, for the sake of the Buddha; second, for the sake of the Dharma; third, for the sake of the bhikṣusaṅgha; fourth, one should cherish the property of the saṅgha; fifth, one should cherish the property of the universal saṅgha (cāturdiśa-saṅgha); sixth, one should cherish the property of the bhikṣusaṅgha; seventh, one should know the affairs of the Buddha; eighth, one should know the affairs of the universal saṅgha; ninth, one should know the affairs of the bhikṣusaṅgha; tenth, one must not take stūpa property and put it into the property of the universal saṅgha; eleventh, one must not take stūpa property and put it into the property of the bhikṣusaṅgha; twelfth, one must not take property of the universal saṅgha and put it into stūpa property; thirteenth, one must not take property of the universal saṅgha and put it into the property of the bhikṣusaṅgha; fourteenth, one must not take property of the bhikṣusaṅgha and put it into stūpa property; fifteenth, one must not take property of the bhikṣusaṅgha and put it into the property of the universal saṅgha.

2.41

Regarding saṅgha property, there are further fifteen virtues: first, when wishing to do something, one should inform the saṅgha; second, one must not misappropriate community property to conceal for one's private gain; third, one must not use community property with personal favor to benefit close relatives or friends; fourth, one must not seize community property to give it away secretly in one's own name; fifth, one should frequently look after and maintain the bedding of the community; sixth, if someone is ill and in pain, one should examine and look after them, providing whatever they think of and need; seventh, one should respectfully look after the bhikṣusaṅgha; eighth, when preparing food for the bhikṣusaṅgha, make it pure and clean; ninth, one should accommodate the intentions of brāhmaṇas; tenth, just as one serves spirits and deities, with no difference; eleventh, one must not act on one's own anger or delight; twelfth, wishing to act with purity, one must not expose one's body under the stove while working; thirteenth, at sunset, one should always get up oneself to inspect the gates and doors, checking whether all the bhikṣus' doors are closed or not; if one sees a stranger, do not scold them immediately, but ask: ‘Are you a śramaṇa?’, and if they say so, wait until tomorrow; fourteenth, one must not sweep cold toward warmth; fifteenth, one must not sweep warmth toward cold. These are the fifteen matters.

2.42

The duty-distributor (karmadāna) should observe twenty-five virtues in the hall at mealtime: 1. Having laid out the empty low tables, he should personally walk all around to check below whether all are everywhere clean. 2. He must not lay out the empty low tables beforehand. 3. The sthaviras already have their due portion of food. 4. In all distributions, they should reach down to the śrāmaṇeras, or to the white-robed [laymen] who receive them. 5. If the three masters are present among them, he must not add extra food [for himself]. 6. In making portions, the senior and junior ranks should be treated equally. 7. In distributing food, he should personally use both hands to make it even. 8. When wishing to distribute soup, he should swirl the ladle three times before pouring. 9. He should make the broth and solids properly balanced. 10. He must not take soup straight from the caldron and put it into people's bowls; he must first transfer it into [serving] vessels. 11. Over whatever is distributed, he must not speak or laugh. 12. He must not shout loudly from afar, saying: 'Bring such-and-such!' 13. If anyone in the assembly cannot eat the soup, he should fetch whatever is suitable and give it to him. 14. If there is an incompatibility or displeasure among the assembly, he must not immediately scold or revile them while seated. 15. In urgent cases, he should be mindful of caring for the sick. 16. If someone brings items at mealtime, he should immediately distribute them completely and must not say they should be saved for another day. 17. He should urgently add soup first. 18. He should urgently add food to replenish it completely. 19. He must not stop halfway, squat down, and stare at the saṅgha. 20. He must not walk far away from the saṅgha and abandon them to leave. 21. When all have eaten, he should personally look to see what has not been fully provided, and check the amount to add more. 22. He must not stand, shouting loudly at people to inspect and remove the eating utensils. 23. In covering and storing [utensils], he must not let them make noise, nor throw them down onto the ground. 24. He should instruct people to prepare brooms, washing water, and hand towels in advance. 25. He should stand and wait until the saṅgha has finished the dakṣiṇā, and should personally announce its conclusion before leaving.

2.43

There are twenty-five virtues in the kitchen: 1. For the sake of the paṭisāraṇīya[-saṅgha?], he should exert all his strength and endure humiliation. 2. He should practice the Dharma, being reverent and viewing seniors and juniors equally. 3. If someone asks him for something, if he has it he should give all of it, and must not conversely say that there is none. 4. He should rise early and walk about, inspecting to ensure everything is prepared. 5. In all instances of sending someone out, or if purchasing something, he must not beg for it. 6. When wishing to call an attendant, he must not shout with a loud voice from afar. 7. In all tasks performed, he must not cause the utensils to make loud noises. 8. In all things, he should accommodate the wishes of the assembly and must not willfully act with obstinacy. 9. If someone brings cooked rice or other items, whether much or little, he should immediately inform the assembly to have them make a dakṣiṇā, and must not accept it alone and promptly send them away. 10. He should immediately distribute it everywhere; if the proper time has passed, he should store it away, and must not consume it first before inspecting. 11. If a dānapati comes and says he wishes to prepare food, before seeing what is available, he must not immediately speak to others; if the donor brings money to prepare a meal for the bhikṣusaṅgha, either the paṭisāraṇīya and the donor, or the wise laymen, should discuss together what ought to be prepared in both ways, and he must not decide alone. 12. In drawing water, he must not throw the pitcher heavily into the well, making the water turbid. 13. He must not pick through the rice for himself. 14. In washing the caldron, he should change the water three times to make it clean. 15. He must not pour hot water from the caldron into the drain. 16. He must not start a fire in the stove without reason. 17. He must not personally sweep living plants and cut off their roots. 18. He must not put raw vegetable roots and leaves into the fire. 19. He must not pour leftover cooked food into the drain. 20. All dining utensils should be covered on top, not allowing them to catch dust. 21. He must not teach others to make surplus portions; if the saṅgha does not eat them, he should discard them himself. 22. He must not rely on the community's property to bestow private favors. 23. In covering and storing items, he should personally inspect them to ensure they are secure. 24. He must not distribute today's food to leave over for tomorrow. 25. He must not take morning food and leave it for today['s noon meal].

2.44

There are seven matters for receiving newly arrived bhikṣus: 1. As soon as they arrive, one should inquire after their well-being. 2. One should assign seats according to their seniority. 3. One should provide them with a room. 4. One should provide bedding, quilts, and pillows. 5. One should provide lamps and fire. 6. One should inform them of the bhikṣusaṅgha's rules and instructions. 7. One should tell them of the customs of the country.

2.45

Instructing people to go to market and buy has five matters: 1. One should instruct them not to quarrel with others. 2. One should instruct them to buy clean items. 3. Do not let them encroach upon others. 4. They must not rush or press others. 5. One should protect the feelings of others.

2.46

Buying meat has five matters: 1. If one sees the meat intact and not yet cut up, one should not buy it immediately. 2. Only after others have cut it up and some remains should one buy it. 3. If one sees that the meat is scarce, one must not buy it all. 4. If the meat is scarce, one must not rashly offer more money to take it. 5. If the meat is already exhausted, one must not say that one intends to buy much.

2.47

Instructing people to draw water has five matters: 1. One should have them first clean the washing vessel. 2. One should have them place it in a secluded spot. 3. One should cover the top to keep it clean. 4. It must not be soiled with greasy liquid. 5. If someone soils it, it must not be used again.

2.48

Instructing people to chop firewood has five matters: 1. Do not block the path. 2. First inspect the ax handle to make sure it is firm. 3. They must not chop firewood that has green grass on it. 4. They must not rashly chop lumber belonging to the stūpa. 5. Stack it in a dry place.

2.49

Instructing people to pick through rice has five matters: 1. One should personally estimate and inspect the quantity. 2. There must be no weeds. 3. Pick out and discard rat droppings. 4. Do not let there be unhusked grains. 5. Face toward clean ground.

2.50

Instructing people to wash rice has five matters: 1. One should use a sturdy vessel. 2. Use clean water. 3. Change the water five times to make it clean. 4. Place it inside a secluded spot. 5. Cover the top tightly.

2.51

Washing the caldron has five matters: 1. One must not pour liquid heavily onto the bottom of the caldron. 2. One should use a covered vessel to receive the wastewater and take it out to discard it. 3. One should fill it completely with water. 4. Cleanly wash the wooden lid and cover the top. 5. At dusk, cover it and inspect to make sure it is secure.

2.52

Lighting the stove has five matters: 1. When lighting the fire, one must not lay firewood crosswise. 2. One must not burn unseasoned firewood. 3. One must not burn firewood inverted upside down into the caldron. 4. One must not blow with one's own mouth to kindle the fire. 5. One must not pour hot water on the fire to extinguish it.

2.53

Instructing people to steam rice has five matters: 1. One should instruct them to wait until steam rises before loading it. 2. As the steam rises, add the rice and steam it little by little. 3. Place the steamer upright and do not let steam leak out. 4. As rice is put into the steamer, cover it immediately. 5. When it is cooked and taken down, one should also cover the top and not leave it exposed.

2.54

Selecting vegetables has five matters: 1. One should remove the roots. 2. Make them uniform. 3. Do not let green and yellow be mixed together. 4. Make sure they are washed clean. 5. They must all be brought to the fire and known [to be fit] before being laid out and used.

2.55

Making soup has five matters: 1. One should instruct them to put the ingredients in according to proper order. 2. Make sure it is cooked through. 3. Make the flavor well balanced. 4. One should personally inspect it to ensure it is pure and clean. 5. Once cooked, one should remove it from the fire and cover it.

2.56

Instructing people to wash the low tables and all eating utensils has five matters: 1. In all cases, one should change the water three times to make them clean. 2. Wipe them clean. 3. Arrange the tables two feet apart from one another. 4. In all cases, set the low stools firmly under the tables. 5. Do not let them soil the robes of the bhikṣusaṅgha.

2.57

Striking the ghaṇṭā has five occasions: 1. The regular assembly. 2. The morning meal. 3. The midday meal. 4. Evening basin-returning (putting away utensils). 5. Any impermanence (death).

2.58

There are further seven rules: 1. Government officials [arriving]. 2. Conflagration. 3. Flood. 4. Bandits. 5. Assembling the śrāmaṇeras. 6. Assembling the upāsakas. 7. Calling personal attendants.

2.59

One should also know the striking of the ghaṇṭā for the twelve periods. For the regular assembly, first start softly and gradually grow louder: twenty loud strikes, twenty-one softer strikes, ten very soft strikes, and three loud strikes again. For the morning meal, eight loud strikes; for the midday meal, one continuous roll; for returning the basins, also one continuous roll. For assembling the śrāmaṇeras, three strikes; for upāsakas, three strikes; for an impermanence (death), adjust according to the time. For government officials, flood, fire, and bandits, also strike according to the occasion. For calling personal attendants, one strike, followed by a continuous roll until the bhikṣus' ghaṇṭā is sounded, with no following sound.

2.60

There are one hundred and sixty matters for the assembly of the paṭisāraṇīya which the vihārapāla should practice. When the paṭisāraṇīya assembles, there are five matters: 1. One should pay homage to the Buddha. 2. One should pay homage to the saṅgha. 3. Take seats according to seniority. 4. One must not sprawl heavily on the couch with a loud noise. 5. Reserve the sthaviras' places.

2.61

There are further five matters: 1. One must not dispute over seating seniority. 2. One should respect the sthaviras. 3. One should comply with the Dharma rules of the assembly. 4. If it is the vihārapāla's turn for duty, when ordered to perform tasks, he should accept according to the Dharma. 5. When finished and rising from one's seat, one should pass by to inform one's upādhyāya and ācārya.

2.62

Having accepted duty, there are five matters: 1. One should first receive the keys to the doors. 2. One should count the bronze Buddha statues. 3. One should count the bronze incense burners. 4. One should count the bronze lamps. 5. One should adjust the sitting mats and arrange them in order.

2.63

Sweeping atop the stūpa has five matters: 1. One must not wear shoes when ascending. 2. One must not turn one's back to the Buddha while sweeping the stūpa. 3. One must not take white clay from above and carry it down to discard it. 4. One should take down the withered flowers from the Buddha statues. 5. One should briefly step away to wash one's hands and return holding a clean towel.

2.64

Wiping the Buddha statues has further five matters: 1. One should hold them firmly. 2. Constantly wipe them clean. 3. One must not rub one's fingers closely over the face and eyes. 4. One should pay money oneself to buy flowers. 5. One should distribute them to people to scatter over the Buddha.

2.65

Sweeping beneath the stūpa has five matters: 1. One should first sprinkle the ground with water. 2. Make it even. 3. Wait until it dries. 4. One must not sweep backwards. 5. One must not sweep against the wind.

2.66

Sweeping and cleaning has another five matters: 1. One must not remove the white clay. 2. One should pick up weeds with one's own hands. 3. One should take earth from the center and move it to lower spots. 4. Do not leave footprints where the four corners have been swept. 5. Sweep cleanly for six paces in front of the stūpa.

2.67

When the great bhikṣusaṅgha assembles, sweeping and cleaning the lecture hall has seven matters: 1. One should rise early and walk around to check whether the doors and gates are opened or not. 2. One should inspect the empty lamps and clear them away. 3. One should sweep and wipe the Buddha statues and remove the withered flowers from the previous night. 4. One should burn incense before the Buddha. 5. One should set a large lamp in the center of the hall, and arrange the sitting mats of the bhikṣusaṅgha in order. 6. When the bhikṣusaṅgha's business is finished and they depart, one should slowly sprinkle the ground with water. 7. One should then sweep the ground thoroughly clean again.

2.68

Sprinkling the ground with water has five matters: 1. One should walk backwards. 2. One should use a light hand. 3. One should make it widespread. 4. Wait until it dries. 5. One must not splash people's robes.

2.69

Sweeping the ground of the stūpa has five matters: 1. One must not turn one's back to the Buddha. 2. One must not swing one's arms excessively to soil people's feet. 3. One must not sweep away the white clay. 4. One should remove [refuse] with one's own hands and discard it. 5. One must not block people's path, nor discard it into water or the latrine.

2.70

Inspecting the lamps has five matters: 1. One must not extinguish the wick inside. 2. One should pour out the remaining oil to make a large lamp and burn it before the Buddha. 3. One should take the empty lamps and put them away in their regular place. 4. One must not carelessly break them. 5. If anything is lost, one must buy a replacement and place it in the regular place.

2.71

Burning incense before the Buddha has three matters: 1. Change the old coals inside. 2. One should provide the incense oneself. 3. One should distribute it to people.

2.72

Arranging the beds and mats of the bhikṣusaṅgha has three matters: 1. Securely inspect the legs of the beds to make sure they are sturdy. 2. Modestly sweep and wipe them clean. 3. Dust the mats everywhere, not letting them soil the bhikṣusaṅgha's robes.

2.73

Preparing the censer has three matters: first, one must first remove the old fire, collect the incense inside, and gather it to one side; second, one must wipe [the censer] clean before putting in fire, and then take back the old incense and place it inside; third, in putting in fire, it must not blaze excessively, nor must it be too little, causing the ash and embers to quickly go out and become dark.

2.74

Lighting lamps has five matters: first, one must hold a clean cloth and wipe the inside and outside so that it is clean; second, one must make a clean wick; third, one must prepare the sesame oil oneself; fourth, in adding oil, one must not let it brim over, nor let it be too little; fifth, one must secure it firmly and not suspend it where it obstructs people's paths or soils people. These are the rules for the duty monk; practicing them as stated above brings merit. The above sixty matters are what the duty monk should practice.

2.75

A karmadāna has fifteen virtues: first, on account of the Buddha; second, on account of the Dharma; third, on account of the bhikṣusaṅgha; fourth, on account of upādhyāyas and ācāryas; fifth, on account of having abandoned home myself to become a śramaṇa; sixth, acting as a host, enduring [guests from] the four quarters; seventh, having to attend to [those from] the four quarters; eighth, if someone in the saṅgha has a fault, one must not speak of it in front [of others] or penalize him arbitrarily; ninth, if one person in the saṅgha has a fault and the saṅgha wishes to penalize him, one should kneel down and plead for him, and not conceal it alone; tenth, one must possess virtue; eleventh, one must be able to attract dānapatis; twelfth, when bhikṣus arrive from the four quarters with torn robes, one should solicit [alms] for them to patch and mend them; thirteenth, all food and drink must be shared in common; fourteenth, looking after the sick and emaciated must be impartial; fifteenth, hearing that there is a sick bhikṣu outside, one should go to visit him.

2.76

There are further six matters: first, one must not take cāturdiśa-saṅgha property and put it with stūpa property; second, one must not take cāturdiśa-saṅgha property and put it with bhikṣu property; third, one must not put stūpa property with cāturdiśa-saṅgha property; fourth, one must not put stūpa property with bhikṣusaṅgha property; fifth, one must not take bhikṣusaṅgha property and put it with stūpa property; sixth, one must not take bhikṣusaṅgha property and put it with cāturdiśa-saṅgha property.

2.77

There are further three matters: first, concerning everything, from what is like a hair up to what is immeasurable, one must not conceal anything. Second, from the śrāmaṇera on up to the duty monk, if there is illness or torn robes, one should purchase replacements for them, and must not treat this as a personal favor to seek renown; everything must be treated equally. Third, concerning all property of the stūpa or property belonging to the cāturdiśa-saṅgha, one must not freely circulate or remove it; such persons cannot first receive that merit. One who can guard these matters may serve as a karmadāna.

2.78

There are further four matters: first, from the fifteenth day of the fourth month to the fifteenth day of the seventh month, one must calculate [accounts] face-to-face together with the bhikṣusaṅgha, examining all registers and announcing them. When they are thus calculated, everyone will know the essentials, and whatever remains should all be inspected and clearly accounted for. Second, the resident saṅgha, from the fifteenth day to the fifteenth day, together with the vihārapāla or the saṅgha, calculates and inspects the registers, contemplating impermanence; these are the four practices. Third, if a bhikṣu wishes to lodge in that quarter, inquiring about matters of the Three Jewels—inquiring about the stūpa, Buddha images, the saṅgha's miscellaneous goods, the bhikṣusaṅgha, or the dānapatis' names and surnames for that day—in everything asked, one must answer him so that he may fully know. Fourth, if the ruler, an elder, the temple director, or a dānapati comes bringing goods, whether many or few, one must promptly report it to the saṅgha so they are fully informed. If an able person encounters these four matters and does not begrudge his effort, this is the efficacy of a karmadāna; by purifying oneself, one attains liberation from the world.

2.79

The annual duty officer has ten virtues: first, exerting effort for the sake of the Three Jewels. Second, if bhikṣus come from afar, welcoming them and settling them comfortably. Third, providing them with beds, mats, or lamps from three to seven days. Fourth, if the rooms are all full, vacating one's own and giving the place to them. Fifth, frequently going to inquire after and look after them. Sixth, explaining the customs of the region to them. Seventh, worrying over what they lack. Eighth, if among them there are those who dispute with one another, not taking sides, but constantly reconciling them to put them at peace. Ninth, if lodging together is inconvenient or uncomfortable, not rebuking or scolding them in the saṅgha, nor calling on others to do something together that would displease the host. Tenth, not disputing with the vihārapāla to look for faults, or frequently gossiping about it in the saṅgha or while walking, nor taking property belonging to the Three Jewels to bestow as personal favors. One who practices according to the Dharma may serve as the annual duty officer. By what causes and conditions do all things arise? There are five matters: first, the four seasons and five elements; second, seed-nature; third, spontaneity; fourth, giving; fifth, merit. Through these five matters, the annual duty officer is certain to attain Buddhahood.

2.80

The chief vihārapāla's [striking of] the gaṇḍī has five occasions: first, when assembling; second, when regularly assembling to recite scriptures; third, for poṣadha; fourth, for assembling the saṅgha for meals; fifth, for any emergency. There are further five matters: first, when striking the gaṇḍī, one must first check whether it is early or late; second, one must always inform the sthavira; third, one must also wait for the dānapatis and check whether the resident saṅgha is complete; fourth, one must please the saṅgha's mind; fifth, one must follow the order of the saṅgha's seating and not repeatedly make the saṅgha rise.

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大比丘三千威儀 — Classical Chinese