[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt) › 2 # 四分律比丘含注戒本 2 English (machine translation) 2 - **Language:** English ### [2.1](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.1) Venerable sirs! These ninety prāyaścittika dharmas are recited half-month by half-month, coming from the Prātimokṣa Sūtra. ### [2.2](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.2) 1. Precept on intentional false speech. ### [2.3](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.3) The Buddha was in Śākyavartin. The Śākya Hastikāśyapa was adept at debate; when he was getting the worst of a debate with non-Buddhists, he went back on his previous words; if questioned in the Saṃgha, he also contradicted his words. The brahmins ridiculed them, saying there was no True Dharma, and bhikṣus reported the fault to the Buddha. On this occasion, he laid down this precept. ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.4) If a bhikṣu, knowingly ### [2.5](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.5) This refers to the eight kinds: seen, heard, sensed, known, and unseen, unheard, unsensed, unknown. "Seen" means the eye-consciousness is able to see. Up to "known" means the mind-consciousness is able to know. "Unseen" refers to the other five consciousnesses apart from the eye-consciousness. The remaining types are reversed accordingly. ### [2.6](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.6) speaks falsely, ### [2.7](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.7) If the sensory domain was seen, heard, sensed, or known, or if there was perception or doubt, and he then says it was not seen, heard, sensed, or known, it is a prāyaścittika. Up to what was unseen, unheard, etc., is analogous to the above. If he originally intended to speak falsely, but at the time of lying did not remember that it was false speech, it is a duṣkṛta; if he did not remember before and after, but at the exact time of speaking falsely he knew it, it is a prāyaścittika. If what was seen was otherwise, what was tolerated was otherwise, what was desired was otherwise, what was sensed was otherwise, what was perceived was otherwise, or what was minded was otherwise—all such matters are false speech. When the precepts are recited, up to being asked three times, if he remembers an offense and does not speak of it, it is a duṣkṛta. ### [2.8](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.8) it is a prāyaścittika. ### [2.9](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.9) If the speech is not fully understood, it is a duṣkṛta. Bhikṣuṇīs commit the same offense; for the three \[lower\] assemblies, it is a duṣkṛta. As for non-offenses: saying unseen of the unseen, up to saying known of the known, and so forth for the eight kinds. If in his mind he had the perception of having seen and then spoke, it is not an offense. ### [2.10](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.10) 2. Precept on uttering insults. ### [2.11](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.11) The Buddha was in Śrāvastī. The group of six \[monks\] reviled the arbiter of disputes according to his class, so that he became confused about what came before and after and fell silent in shame. The bhikṣus reported the fault to the Buddha. \[The Buddha\] then drew the simile of a bull: "Even a beast, when reviled, cannot exert its strength," and so forth, whereupon he laid down this precept. ### [2.12](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.12) If a bhikṣu, by class ### [2.13](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.13) There are many kinds: being born into a low-caste family, one's livelihood and conduct being low, or one's crafts and skills being low; or saying, "You committed a fault," or saying, "You have many fetters," or words such as "blind," "one-eyed," and so forth. ### [2.14](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.14) As for abusive speech: ### [2.15](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.15) Reviling other bhikṣus through the above six categories, whether direct reviling, reviling by metaphor, or reviling by comparing oneself—if \[the meaning\] is clearly expressed, it is an offense of falling \[into hell\]; if \[the meaning\] is not clearly expressed, it is a duṣkṛta. ### [2.16](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.16) \[It is a\] prāyaścittika. ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.17) If one reviles directly while speaking of wholesome dharmas, saying, "You are an araṇya-dweller," up to "a meditator"; if one reviles by metaphor, saying, "You are like a meditator"; if one reviles by comparing oneself, saying, "I am not \[like that\]"—whether expressed clearly or unclearly, these are all duṣkṛtas. For a bhikṣuṇī, it is an offense of falling; for the other three assemblies, it is a duṣkṛta. As for non-offense: speaking out of mutual benefit, for the sake of the Dharma, for the Vinaya, for the sake of instruction, out of close affection, or in jest, by a slip of the tongue, or by mistake—these are \[non-offenses\]. ### [2.18](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.18) 3. The precept on divisive speech. ### [2.19](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.19) The Buddha was in Śrāvastī. The group of six \[bhikṣus\] carried talk back and forth between others, causing the assembly to quarrel and dispute without being able to quell it. Bhikṣus reported the fault to the Buddha. He cited \[the parable of\] "the jackal sowing discord between two beasts, let alone among human beings," and having rebuked them, formulated this precept. ### [2.20](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.20) If a bhikṣu engages in divisive speech, ### [2.21](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.21) "Speech" refers to inciting discord among the ten assemblies, intending to alienate one from the other, and the like. ### [2.22](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.22) \[it is a\] prāyaścittika. ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.23) As for non-offense: breaking up bad spiritual companions and evil cliques. If one's preceptor, fellow disciple, spiritual companion, close friend, or frequent conversationalist acts without meaning and without benefit, or intends by skillful means to perform meaningless and unbeneficial deeds—breaking up such persons is not an offense. ### [2.24](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.24) 4. The precept on lodging with a human woman. ### [2.25](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.25) The Buddha was in Śrāvastī. Aniruddha was traveling and lodged at the house of a courtesan. The woman came unclothed to seduce him. The venerable one ascended into the air; she felt ashamed, repented, and upon hearing the Dharma attained the Way. Bhikṣus raised the fault, and the Buddha rebuked \[the act\] and formulated this precept. ### [2.26](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.26) If a bhikṣu, with a woman— ### [2.27](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.27) A human female who is conscious and whose life faculty is intact. ### [2.28](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.28) —in the same room— ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.29) Walled and partitioned on four sides, with a roof above; or open in front without a wall; or covered above but not completely; or covered completely but having an opening. ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.30) —lodges, ### [2.31](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.31) Whether arriving one after the other, or arriving together; whether reclining or lying down, as soon as a flank touches the ground, or as soon as one turns over, all constitute an offense. ### [2.32](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.32) \[it is a\] prāyaścittika. ### [2.33](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.33) If lodging together with a non-human female, an animal female, a paṇḍaka, or a person with two faculties, it is a duṣkṛta. During the day, if the woman stands while the bhikṣu lies down, it is a duṣkṛta. As for non-offense: not knowing there is a woman inside that room; if the room has no roof; if half-screened, slightly screened, or fully screened; if half-covered and screened, formulate the conditions according to the above; if lying down due to illness; being bound; perils to life, perils to the brahmacarya, and so forth—all are permitted. ### [2.34](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.34) 5. The precept on lodging with an unordained person beyond the limit. ### [2.35](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.35) The Buddha was in the city of Aṭavī. The group of six \[bhikṣus\] lodged together with householders in a lecture hall; at night they slept with disturbed minds and exposed bodies, and were mocked by them. They reported it to the Buddha, who thereupon formulated \[the rule\]. When the Buddha was in Kauśāmbī, he then permitted two or three nights, and reformulated this precept. ### [2.36](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.36) If a bhikṣu, with a person who has not received the full ordination, ### [2.37](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.37) Excluding bhikṣus and bhikṣuṇīs, the rest of the persons who have not received the full ordination are meant. ### [2.38](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.38) lodges together, ### [2.39](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.39) Lodging in the same room, as explained before. ### [2.40](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.40) exceeding two nights up to three nights, ### [2.41](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.41) If staying together for two nights or three nights, before the first light of dawn appears, one should get up and leave. When it comes to the fourth night, either leave oneself or have the unordained person leave. ### [2.42](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.42) \[it is a\] prāyaścittika. ### [2.43](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.43) If exceeding three nights together with a non-human or animal male, all are duṣkṛtas. The cases of exception are entirely the same as in the preceding precept. ### [2.44](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.44) 6. The precept on reciting together with an unordained person. ### [2.45](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.45) The Buddha was in the city of Aṭavī. The group of six bhikṣus recited sūtras together with various householders in a lecture hall; their voices were loud and disturbed those who were meditating. Bhikṣus brought up the fault and reported it to the Buddha, who on this account formulated this precept. ### [2.46](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.46) If a bhikṣu, with a person who has not received the full ordination, ### [2.47](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.47) As above. ### [2.48](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.48) recites together ### [2.49](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.49) This means reciting phrases and their meaning, phrases and their phrasing, or syllables and their meaning. Non-phrases and meaning are also like this. "Phrases and meaning" means reciting together neither ahead nor behind. "Non-phrases and meaning" means, for example, when one person has not finished uttering "Refrain from all evil," the second person overlaps and joins in. "Phrases and phrasing" means \[reciting\] "The eye is impermanent," and so on. "Non-phrases and phrasing" means overlapping what precedes. "Syllables and meaning" means reciting the syllable "a" together. "Non-syllables and meaning" means overlapping the preceding syllable "a". ### [2.50](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.50) the Dharma, ### [2.51](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.51) This refers to the true Dharma spoken by the Buddha, śrāvakas, ṛṣis, or devas. ### [2.52](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.52) \[it is a\] prāyaścittika. ### [2.53](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.53) If reciting together, whether once, twice, or thrice; whether instructing orally or instructing by writing; or if it is unclear; as well as with a non-human or animal—all are duṣkṛtas. If a teacher does not instruct by saying, "When I have finished speaking, you may speak," the teacher commits a duṣkṛta. As for non-offense: "When I have finished speaking, you speak"; one person finishes reciting and one person writes; or those of equal training reciting together. Or speaking in jest, speaking to oneself, or inadvertently speaking each other's words—none of these is an offense. ### [2.54](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.54) 7. The precept on speaking of gross offenses. ### [2.55](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.55) The Buddha was in Rājagṛha. There were bhikṣus undergoing parivāsa and mānatva sitting in the lower rows. The group of six bhikṣus spoke of the offenses they had committed to white-robed laypeople. The offenders and the other bhikṣus were all ashamed. Bhikṣus brought up the fault, and therefore the Buddha rebuked them and formulated \[this precept\]. ### [2.56](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.56) If a bhikṣu knows that another ### [2.57](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.57) Those who do not know are exempt. ### [2.58](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.58) has a gross evil offense, ### [2.59](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.59) The four pārājikas and saṃghāvaśeṣas. ### [2.60](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.60) and speaks of it to an unordained person, except by karman of the Saṃgha, it is a prāyaścittika. ### [2.61](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.61) Excepting gross offenses, speaking of other offenses; or speaking of one's own gross offenses or other people's offenses—all are duṣkṛtas. As for non-offense: if one does not know, if previously appointed by the Saṃgha, if one perceives it as not gross, or if the white-robed layperson had already heard it beforehand, it is not an offense. ### [2.62](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.62) 8. The precept on speaking of one's actual attainment of the Way to white-robed laypeople. ### [2.63](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.63) The Buddha was in Vaiśālī. Having assembled the Saṃgha and rebuked them on the occasion of the aforementioned major falsehood, he then formulated this precept. ### [2.64](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.64) If a bhikṣu speaks of superhuman dharmas to an unordained person, saying, "I see this, I know this," and it is true, it is a prāyaścittika. ### [2.65](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.65) All is as in the first section above. If speaking of karmic retribution, or if done in jest or by mistake, none of these is an offense. ### [2.66](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.66) 9. The precept on preaching the Dharma alone to a woman. ### [2.67](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.67) The Buddha was in Śrāvastī. In front of a mother-in-law, Kālodayin whispered the Dharma into the ear of her daughter-in-law. Because the mother-in-law ridiculed and questioned it, bhikṣus reported the fault, and the Buddha on this account formulated the prohibition. Later, he permitted five or six phrases, or exceeding the limit in the presence of an intelligent man, and so forth. ### [2.68](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.68) If a bhikṣu, to a woman, ### [2.69](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.69) As above. ### [2.70](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.70) preaches the Dharma, exceeding five ### [2.71](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.71) \[Such as\] form, feeling, perception, volitional formations, and consciousness are non-self. ### [2.72](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.72) or six phrases, ### [2.73](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.73) \[Such as\] eye, ear, nose, tongue, body, and mind are impermanent. ### [2.74](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.74) "Except in the presence of an intelligent man," ### [2.75](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.75) (Meaning one who understands what matters are coarse and harsh, and what are not coarse and harsh.) ### [2.76](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.76) "it is a prāyaścittika." ### [2.77](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.77) If one speaks without completing it, it is a duṣkṛta. If one speaks to a non-human or an animal, the offense is also like this. Cases of non-offense: speaking five or six sentences; speaking excessively before an intelligent man; if there is no intelligent man present and one is questioned, it is permissible to answer and speak at length; if conferring the five precepts on an upāsikā, up to explaining the Dharma of the five precepts; giving the eightfold poṣadha precepts, expounding the eightfold poṣadha precepts, the eight noble paths, and the ten unwholesome dharmas; if a woman asks about the meaning because she does not understand, to speak at length—all are permissible. ### [2.78](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.78) 10. The precept on digging the earth. ### [2.79](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.79) The Buddha was in the city of Aṭavī. The group of six \[monks\] were repairing the lecture hall for the Buddha and dug the earth all around by themselves. The householders criticized and censured them, saying, "They do not know the true Dharma, and cut off the life-faculties of others." They reported it to the Buddha, who laid down the precept on this account. Later, they instructed people to repair the lecture hall, saying, "Dig this, set this aside." The householders criticized them again, and the bhikṣus reported the fault; the Buddha laid down the precept again. ### [2.80](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.80) "If a bhikṣu digs with his own hands" ### [2.81](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.81) (Whether using a hoe, a mattock, or striking with a mallet, down to scratching and injuring with fingernails, driving a stake into the ground, lighting a fire on the ground, and having the perception of it being earth.) ### [2.82](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.82) "the earth," ### [2.83](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.83) (Whether it has not been dug; or if it has already been dug, but after four months and being soaked by rain, it returns to its original state.) ### [2.84](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.84) "or instructs someone to dig," ### [2.85](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.85) (If one does not instruct them by saying "Look at this, take note of this," it is a duṣkṛta.) ### [2.86](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.86) "it is a prāyaścittika." ### [2.87](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.87) For the lower two assemblies, it is a duṣkṛta; the lower categories are also the same as this. Cases of non-offense: if one says, "Take note of this, look at this"; if dragging timber; if propping up and straightening a fence; if turning over bricks and stones; gathering cow dung; gathering soil from a collapsed embankment; or soil from rat mounds; clearing soil from a walkway (caṅkrama) and soil inside a house; walking back and forth on a walkway; sweeping the ground without intentionally digging—in all such cases there is no offense. ### [2.88](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.88) 11. The precept on destroying living plant-life. ### [2.89](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.89) The Buddha was in the city of Aṭavī. He assembled the Saṃgha and told them: "There was a bhikṣu who was repairing a house and chopped down a tree himself; this is not the Dharma of a śramaṇa." Having rebuked him, he laid down the precept. ### [2.90](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.90) "If a bhikṣu destroys" ### [2.91](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.91) (Whether chopping, severing, or felling, all are called 'destroying'.) ### [2.92](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.92) "a spirit" ### [2.93](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.93) (Meaning a non-human.) ### [2.94](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.94) "settlement," ### [2.95](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.95) (All grasses and trees are what spirits and animals rely upon. There are five kinds of settlements: propagated from roots, propagated from branches, propagated from joints, propagated from runners \[?\], and propagated from seeds.) ### [2.96](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.96) "it is a prāyaścittika." ### [2.97](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.97) If, perceiving it to be living, one cuts it oneself or instructs another to cut it, roasts it oneself, boils it oneself, or instructs someone to do so, all incur a downfall \[prāyaścittika\]; if doubt arises, it is a duṣkṛta. For the seven kinds of forms of grasses and trees, destroying them oneself or instructing another to destroy them is a downfall; if doubt or perception \[of uncertainty\] arises, it is a duṣkṛta. If one drives a peg into living grass or trees, or damages them with fire and the like, all incur a downfall. If one severs living grasses and trees for the most part, it is a downfall. Cutting what is half-dry and half-living, as well as failing to say "Take note of this, look at this," all are duṣkṛtas. Cases of non-offense: if one says, "Look at this, take note of this"; if cutting dry and withered grasses and trees; if dragging timber or dragging bamboo over living grasses and trees; straightening fences and screens; clearing away moat stones; taking cow dung; if living grass covers the path and one pushes it aside with a staff; if supporting them with tiles and stones and cutting or injuring the grass and trees \[incidentally\]; if clearing the earth of a walkway, sweeping the ground of a walkway, or pounding the ground with a staff and mistakenly pushing aside and breaking living grass—there is no offense. ### [2.98](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.98) 12. The precept on harassing with evasive speech. ### [2.99](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.99) The Buddha was in the country of Kauśāmbī. The bhikṣu Channa committed an offense. When other bhikṣus questioned him, he replied with extraneous matters. They reported the fault to the Buddha. Having rebuked him, \[the Buddha\] made an announcement (jñapti) regarding evasive speech. Later he annoyed the Saṃgha: when summoned to come, he would not come, up to speaking when he should not speak. They reported the fault to the Buddha. Having rebuked him, he made an announcement regarding harassment; on this account he laid down the precept. ### [2.100](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.100) "If a bhikṣu makes deceptive, evasive speech" ### [2.101](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.101) (Before the Saṃgha makes the motion, if one speaks evasively—"To whom are you speaking?", "What matter are you speaking about?", "What principle are you discussing?", "Are you speaking to me, or speaking to someone else?", "I do not see this offense"—all are duṣkṛtas. If after the motion has been made one speaks like this, it is an offense of downfall.) ### [2.102](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.102) "to annoy another," ### [2.103](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.103) (As in the previous causal circumstance, up to speaking when one should not speak, all are duṣkṛtas. If one does so after the motion, it is a prāyaścittika.) ### [2.104](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.104) "it is a prāyaścittika." ### [2.105](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.105) If summoned by a senior and one does not come, it is a duṣkṛta. Cases of non-offense: if hard of hearing and one does not understand; if the previous words were confused, so one asks "To whom are you speaking?" up to "I do not see this offense"; if an unlawful or unbeneficial karman is being performed, and in order not to participate in the concord, when summoned to come one does not come; if an unlawful karman is being performed against oneself, or if wishing not to know of it, one is told "Do not come" and then comes; if during a single-sitting meal, or eating without the surplus-food ritual, or when sick, one is called to rise and does not rise; if there are dangers to life, celibacy, etc., and one is told "Do not rise" and then rises; if asked with an evil intent and one does not speak with them; if an unlawful act is performed and one rebukes them; speaking in a low voice; speaking mistakenly—in all such cases there is no offense. ### [2.106](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.106) 13. The precept on resentfully reviling a monastic officer. ### [2.107](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.107) The Buddha was in the city of Rājagṛha. The bhikṣu Dabba Mallaputta had been appointed by the Saṃgha as the monastic officer. The bhikṣu Mettiya censured him within sight. They reported the fault to the Buddha, who rebuked him and laid down the precept. Later, he reviled him within earshot. They reported the fault to the Buddha again, who then reinforced the previous rule and laid down the precept again. ### [2.108](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.108) "If a bhikṣu resents" ### [2.109](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.109) (Meaning in a place where they are seen face to face but not heard, saying, "He has favoritism, anger, fear, and delusion.") ### [2.110](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.110) "and reviles \[a monastic officer\]," ### [2.111](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.111) (With the back turned and heard by the ear, uttering revilement in a place where they are not seen.) ### [2.112](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.112) "it is a prāyaścittika." ### [2.113](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.113) If one does not accept the senior's instruction, and resents and reviles him, it is a duṣkṛta. Cases of non-offense: if there is a real matter, and fearing later regret, one speaks to urge him to reveal it in accordance with the Dharma, and then says "He has favoritism" and so forth; if speaking in jest or by mistake—in all these there is no offense. ### [2.114](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.114) 14. The precept on spreading community bedding in the open. ### [2.115](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.115) The Buddha was in Śrāvastī. A householder invited the Saṃgha. The group of seventeen bhikṣus took the Saṃgha's sitting mats, spread them in the open, and walked up and down, waiting for the mealtime to arrive. Without packing them away, they went to eat; \[the mats\] were soiled by wind and dust, and damaged and defiled by insects and birds. They reported the fault to the Buddha. Having rebuked them, he laid down the precept. ### [2.116](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.116) "If a bhikṣu takes the Saṃgha's" ### [2.117](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.117) (There are three kinds: property of the Saṃgha, for the Saṃgha, and belonging to the Saṃgha.) ### [2.118](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.118) "rope bed," ### [2.119](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.119) (There are five kinds: turned legs, straight legs, curved legs, socketed legs, and legless.) ### [2.120](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.120) "wooden bed," ### [2.121](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.121) (Also as explained above.) ### [2.122](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.122) "or bedding," ### [2.123](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.123) (Used either for sitting or for lying down.) ### [2.124](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.124) "sitting mattress," ### [2.125](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.125) (Intended for regular use in sitting.) ### [2.126](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.126) "spreads it in the open or instructs someone to spread it, and goes away without putting it away himself or instructing someone to put it away, it is a prāyaścittika." ### [2.127](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.127) He should entrust the Saṃgha's property to the monastic officer, saying: "I now hand this over to you to guard and watch over." If there is no one at all, he should put it away in a sheltered place. If there is no sheltered place and he knows for certain it will not be ruined, he should take a coarse one and cover the good one. If he will return immediately, he may leave. If he can return in time amidst sudden rain, he may go. After having successively taken such precautions, he may leave; if he does not do so, upon first stepping outside the gate, it is a downfall; if he applies the means, then regrets it and returns, it is in all cases a duṣkṛta. If two people sit together, the junior should put it away; if not, he incurs two offenses, while the senior incurs one downfall; if neither puts it away, both incur a downfall. For other beds, armchairs, stools, and the like that are not put away, as well as the outer and inner layers of bedding, all are duṣkṛtas. If one spreads the Saṃgha's property in the open and enters a room to meditate, it is a duṣkṛta. Cases of non-offense: when spreading the Saṃgha's property in the open, upon leaving one informs a resident bhikṣu, the monastic administrator (mamate), or the manager, letting them know, and applies the above precautions—in all such cases there is no offense. ### [2.128](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.128) 15. The precept on spreading community bedding in a covered place. ### [2.129](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.129) The Buddha was in Śrāvastī. A visiting bhikṣu spread bedding in a peripheral room to spend the night, and left without saying anything. The bedding rotted and spoiled, was bitten by insects, and became discolored. Seeing the fault, they reported it to the Buddha, who laid down this precept on this account. ### [2.130](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.130) "If a bhikṣu spreads the Saṃgha's bedding in a Saṃgha room," ### [2.131](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.131) (Meaning rope beds, wooden beds, sleeping mattresses, sitting mats, pillows, floor coverings, down to sleeping blankets.) ### [2.132](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.132) "whether spreading it himself or instructing someone to spread it, whether sitting or lying on it, and upon leaving neither puts it away himself nor instructs someone to put it away," ### [2.133](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.133) (He should speak to a resident bhikṣu, saying: "Put it away securely for me." If there is no one and there is no fear of loss, he should move the bed away from the wall, prop up the bed legs high, place the pillow, mattress, and bedding inside, and cover them with other coarse items; if fearing they might spoil, he should take the bedding and place it on a clothes rack, stand the bed upright, and leave. If he does not act in this way, upon leaving the boundary it is an offense of downfall; if intending to leave he then regrets it and returns, it is a duṣkṛta. If he will return shortly, he is permitted to spend two nights outside the boundary; if before the first light of dawn on the third night he does not go himself or send an envoy to take custody and protect it, he incurs a downfall.) ### [2.134](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.134) \[this is a\] prāyaścittika. ### [2.135](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.135) (Regarding non-offense: if one has made the above preparations, but while outside the boundary water or land routes are cut off, or because of conditions concerning life, chastity, and so forth, it is permitted.) ### [2.136](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.136) 16. The precept on forcibly spreading bedding and sitting \[in another's dwelling\]. ### [2.137](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.137) (The Buddha was in Śrāvastī. The group-of-six and the group-of-seventeen were traveling on the same road. Arriving at a place without lodgings, the group-of-seventeen sought lodgings on their own. The group-of-six, knowing that they had sought and obtained a lodging, forcibly spread their bedding between them and lodged there. The bhikṣus reported the offense to the Buddha, who on this basis formulated this precept.) ### [2.138](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.138) If a bhikṣu, knowing ### [2.139](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.139) (one who does not know is exempt) ### [2.140](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.140) that a prior bhikṣu is dwelling there, comes later and forcibly in between ### [2.141](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.141) (either near the head, near the feet, or on either side) ### [2.142](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.142) spreads bedding ### [2.143](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.143) (spreading grass, spreading leaves, down to spreading on the ground or a sleeping rug) ### [2.144](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.144) and stays the night, thinking, “If he finds it cramped and dislikes it, he will naturally avoid me and leave,” having such a motive, not any other, and lacking decorum, \[this is a\] prāyaścittika. ### [2.145](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.145) (This means that each time one turns over or one's flank touches the couch, a prāyaścittika is incurred. Regarding non-offense: if one previously did not know; if one stayed after having spoken \[to him\] and \[the other\] previously made space for him; if the space is wide and does not obstruct; if a relative or acquaintance instructed him, saying, “Just spread it, I will speak to the owner myself”; if one falls to the ground; if one is sick, turns over, and falls upon it; if one is restrained by physical force; if one is locked up; or due to the two perils of life and chastity—none of these constitute an offense.) ### [2.146](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.146) 17. The precept on dragging another out of a room. ### [2.147](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.147) (The Buddha was in Śrāvastī. The group-of-six and the group-of-seventeen were traveling on the same road and arrived at a small dwelling place. The group-of-seventeen entered the monastery first, swept and sprinkled water to clean it. The group-of-six, knowing that they had obtained a good place, drove them up and dragged them out. The bhikṣus reported the offense to the Buddha, who thereupon formulated this precept.) ### [2.148](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.148) If a bhikṣu, being angry and displeased with another bhikṣu, within the Saṃgha's dwellings, drags him out himself or tells another to drag him out, ### [2.149](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.149) (whether doing it oneself or instructing someone to drag: depending on however many are dragged and as each leaves the room, an offense is incurred accordingly. If one drags multiple persons out of one door, or drags one person out of multiple doors, in all cases multiple prāyaścittikas are incurred. If one person is dragged out of one door, it is one prāyaścittika. If one takes another's possessions out, or throws them outside the door, or locks another out of the door, all are duṣkṛtas.) ### [2.150](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.150) \[this is a\] prāyaścittika. ### [2.151](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.151) (Regarding non-offense: having no malice, having \[them\] leave according to seniority; if one sends out one who has not received upasampadā; if someone breaks the precepts, views, or deportment, or has been censured or expelled; or if because of this there are perils to life or chastity and one drives them out—all are permitted.) ### [2.152](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.152) 18. The precept on sitting on a couch with loose legs. ### [2.153](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.153) (The Buddha was in Śrāvastī. Bhikṣus were staying on the upper story of a building. \[One\] sat on a couch with loose legs, and a leg detached and fell onto a bhikṣu \[below\], injuring his body and making him bleed. Turning his face upward, he angrily reviled \[him\]. The bhikṣus raised the offense, and the Buddha rebuked \[the monk\] and formulated \[the precept\].) ### [2.154](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.154) If a bhikṣu, in a room ### [2.155](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.155) (meaning a room of the Saṃgha, or a private room) ### [2.156](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.156) or on an upper loft, ### [2.157](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.157) (meaning where standing, one's head does not reach the ceiling) ### [2.158](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.158) a roped couch or wooden bed with detachable legs, ### [2.159](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.159) (“detachable legs” means the legs insert into mortises) ### [2.160](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.160) sits or lies upon it, ### [2.161](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.161) (each time one's flank touches the bed, or as one turns over) ### [2.162](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.162) \[this is a\] prāyaścittika. ### [2.163](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.163) (Apart from detachable-legged beds, if one is on an individual sitting couch, or a single-board bed, or a secular bed, all are duṣkṛtas. Regarding non-offense: if one sits on a bed with turned legs, straight legs, curved legs, or no legs; if the bed supports are large; if the detachable-legged bed is fitted with tenons; if the upper floor is covered with boards, or carved with floral designs, or thickly covered; if one sits on a board bed; or if one sits on a bed with its legs detached—all are permitted.) ### [2.164](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.164) 19. The precept on using water with living creatures. ### [2.165](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.165) (The Buddha was in Kauśāmbī. Channa was erecting a building and mixed mud with water containing living creatures, and instructed others to mix it. An elder saw this and expressed disapproval: “This is not the true Dharma, harming the lives of sentient beings!” The bhikṣus reported the offense, and the Buddha formulated the precept on this basis.) ### [2.166](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.166) If a bhikṣu, knowing ### [2.167](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.167) (if he does not know, there is no offense) ### [2.168](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.168) that water contains living creatures, pours it on mud or grass, or tells another to pour it, ### [2.169](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.169) (if one throws grass or dirt into water containing living creatures, or uses buttermilk with creatures, clear buttermilk, or vinegar to pour onto mud or grass, in all cases it is a prāyaścittika. Telling another is also the same.) ### [2.170](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.170) \[this is a\] prāyaścittika. ### [2.171](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.171) (Regarding non-offense: not knowing there are living creatures and perceiving it as free of creatures; if the creatures are large and one stirs the water with a hand to make them leave; if one strains the water and sprinkles the ground; or if one tells another to strain it—in all cases there is no offense.) ### [2.172](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.172) 20. The precept on roofing a building beyond the limit. ### [2.173](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.173) (The Buddha was in Kauśāmbī. Channa built a room and covered it repeatedly without stopping, so that the building collapsed. A householder complained, saying, “Though the donor gives, the recipient should know moderation.” The bhikṣus reported the offense, and the Buddha formulated the precept on this basis.) ### [2.174](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.174) If a bhikṣu builds a large house, ### [2.175](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.175) (using much wealth and material) ### [2.176](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.176) with door-leaves, windows, and other decorative accessories, ### [2.177](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.177) (carvings and colored paintings) ### [2.178](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.178) directing the roofing and thatching, ### [2.179](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.179) (there are two kinds: lengthwise covering and crosswise covering) ### [2.180](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.180) up to two or three layers. If it exceeds this, ### [2.181](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.181) (before the bhikṣu finishes directing the three layers, he should go to a place where he can neither see nor hear it. If he does not go to a place where he can neither see nor hear, and the three layers are completed, \[it is a\] prāyaścittika.) ### [2.182](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.182) \[this is a\] prāyaścittika. ### [2.183](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.183) (If he avoids either the place of seeing or of hearing \[but not both\], it is a duṣkṛta. Regarding non-offense: directing as above, but staying far away, it is permitted.) ### [2.184](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.184) 21. The precept on teaching bhikṣuṇīs without authorization. ### [2.185](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.185) (The Buddha was in Śrāvastī. Mahāprajāpatī Gautamī came to request instruction. The Buddha ordered that someone be appointed to go. In the Saṃgha's turn, Panthaka went there to preach the Dharma. Next, the group-of-six went, and spoke worldly discourse to them. Mahāprajāpatī reported this to the Buddha, who thereupon instituted the appointment through karman and formulated the precept.) ### [2.186](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.186) If a bhikṣu, not appointed by the Saṃgha, ### [2.187](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.187) (one is during the recitation of the precepts, one is by a karman) ### [2.188](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.188) \[not appointed,\] ### [2.189](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.189) (not having a jñaptidvitīya-karman performed in the Saṃgha) ### [2.190](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.190) instructs ### [2.191](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.191) (the eight non-transgressible dharmas, as the text fully sets forth in the Vinaya) ### [2.192](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.192) the bhikṣuṇīs, \[this is a\] prāyaścittika. ### [2.193](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.193) (If at the time of reciting the precepts, questions and answers are finished on the seat, and if appointed by the Saṃgha, or following the bhikṣuṇīs' request, that bhikṣu arrives at the appointed time, and the bhikṣuṇīs also welcome him at the appointed time; if they fail to do so, both commit a duṣkṛta. If hearing that he is coming, they should go out half a yojana to welcome him and provide what is needed; if not, it is a duṣkṛta. If the Saṃgha has not appointed him, and on a non-instruction day he explains the eight non-transgressible dharmas to them, it is a duṣkṛta; if he is not appointed and preaches the Dharma to them, it is a prāyaścittika. If the Saṃgha is sick, not in concord, or incomplete, they should send someone to pay homage and inquire after them; if the community of bhikṣuṇīs is sick, etc., they should also send someone to pay homage and inquire—if not, it is a duṣkṛta. For the two groups of bhikṣuṇīs, etc., it is a duṣkṛta. Regarding non-offense: if the community of bhikṣuṇīs has made preparations as above, but because water or land routes are cut off or due to various perils they cannot pay homage and inquire, all are permitted.) ### [2.194](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.194) Twenty-two: The rule on teaching the Dharma to bhikṣuṇīs until sunset. ### [2.195](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.195) The Buddha was in Śrāvastī. After Nanda was assigned by the Saṃgha to instruct the bhikṣuṇīs, he remained silent. Mahāprajāpatī invited him again, and he taught until sunset. The bhikṣuṇīs left the Jetavana and spent the night in the city moat, drawing ridicule from the laity. The bhikṣus reported this to the Buddha, and the Buddha rebuked \[him\] and instituted the precept. ### [2.196](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.196) If a bhikṣu, assigned by the Saṃgha, ### [2.197](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.197) (One is for instructing; one is the karman. ### [2.198](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.198) to instruct ### [2.199](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.199) Assigned within the Saṃgha by a motion and second karman. ### [2.200](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2.200) the bhikṣuṇīs, \[does so\] up until sunset, _First 200 of 816 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2)_ ## Linked texts (1) - [四分律比丘含注戒本](https://indike.org/pramana/in.bauddha.taisho.1806.2.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2](https://indike.org/pramana/in.bauddha.taisho.1806~en-mt.2) · Pramāṇa