四分律刪補隨機羯磨 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Daoxuan of Chongyi Monastery in the Capital

2.2

Chapter 4: Determining and Purifying Robes and Medicines

(At that time, the bhikṣus accumulated many robes. The Buddha said: "In the future, good sons who cannot bear the suffering of cold may keep two robes, which is sufficient, and must not exceed that." The Mahāsāṃghika-vinaya states: "The three robes are the insignia of the holy śramaṇas." The Sarvāstivāda-vinaya states: "Because of five intentions—to ward off cold and heat, to remove shamelessness, to enter villages, to give rise to wholesome thoughts while travelling, and to maintain purity of deportment—only then were the three robes established." The Vinaya root text states: "One must not use materials obtained through forfeitable offenses (nihsargika) or wrong livelihood to make them; the determination would not be valid. If using brocade robes or the five major primary colours, one must not determine them; they should be dyed the colour of kāṣāya. It is permitted to use cloth two cubits long and four cubits wide to make an antarvāsa; three cubits long and five cubits wide to make an uttarāsaṅga; the saṃghāṭī is likewise." The Mahīśāsaka-vinaya states: "The length of a cubit is variable; the Buddha directed that it accord with one's body size." The Vinaya states: "It is because one robes according to one's body. If making new robes: a single layer for the antarvāsa and uttarāsaṅga, and two layers for the saṃghāṭī; if old robes: two layers for the antarvāsa and uttarāsaṅga, and four layers for the saṃghāṭī; if rag-robes (pāṃśukūla), make as many layers as one wishes. They should have five strips, not six, and up to nineteen strips, not twenty. If exceeding this number of strips, they may also be kept. They should properly resemble the neat borders of rice paddy fields. It is permitted to cut them with a knife to make śramaṇa robes, so that they are not stripped away by hostile thieves." The Sarvāstivāda-vinaya states: "From nine to thirteen strips, they are lower-grade great robes, with two long and one short [panel]; from fifteen to nineteen strips, three long and one short; from twenty-one to twenty-five strips, four long and one short: this is called made according to Dharma. If one increases or decreases among them, the determination is accomplished, but using them incurs an offense." The Vinaya states: "According to Dharma, all four borders must have hems, with five strips and ten divisions. One must wash, dye, spread out, smooth, cut, and sew them oneself. The great robe and middle robe must be cut pieces. If [material is] scarce, make them with applied patches. If making a five-patch robe, it is also likewise. For the lower robe, one may make it with folded patches." The Daśādhyāya-vinaya states: "If [material is] scarce, reduce the dimensions, or make an unpieced robe (saṃkaksikā/seamless robe)." The Mahāsāṃghika-vinaya states: "The strip may be at most four finger-breadths wide, and at narrowest like a barley grain." The Vinaya root text states: "One should know this long strip and this short strip; this is the patch; this is the first seam and the second seam; this is the central seam, with the patches facing both ways. It is permitted to sew the patches with a crow's foot stitch." The Daśādhyāya-vinaya states: "One must use backstitching. Place the hook four finger-breadths from the edge in front, and the loop eight finger-breadths from the back." The Sarvāstivāda-vinaya states: "If the three robes are torn, but the hem is unbroken, one does not lose the determination." The Three Thousand Deportments states: "Have patches affixed at the four corners." The Vinaya root text instructs applying patches over stained and soiled spots. If a robe is damaged, mend it according to the size and shape of the hole, square or round, or up to two finger-breadths wide. The Daśādhyāya-vinaya states: "Protect the three robes as one's own skin. One who wears the great robe must not carry earth, stones, grass, or wood, or do menial labor. If one enters a village without carrying the three robes, an offense is committed." The Mahāsāṃghika-vinaya states: "One should revere them with the thought of a stūpa. When not wearing them, fold and store them away. If entering a layperson's house without fastening the loops, an offense is incurred at every house." The Mahīśāsaka-vinaya states: "If the bottom of the robe is damaged, also wear it upside down, attaching hooks and loops at both top and bottom." In the Vinaya, outside villages, one is directed to wear the robe reversed. Wherever a bhikṣu goes, robe and bowl constantly follow him, just like a flying bird. The rest is extensively detailed in the Xingshichao.)

2.5

The Procedure for Determining the Antarvāsa

2.6

(The Buddha said: "The three robes must be determined and maintained. If there is doubt, give them up and determine them again. If there are robes not determined and maintained, it is a duṣkṛta." Yet he did not set forth the procedure for determination; now, in accordance with the Daśādhyāya-vinaya, the determination formula is added. If dyed with the five major colours of blue/green, yellow, red, white, and black, or primary colours, according to the Vinayas and Treatises the determination is invalid. If it is a robe made according to Dharma, one should say:)

2.7

"Bhadanta, pay attention! I, bhikṣu N.N., determine this antarvāsa of five strips, with one long and one short [panel], and keep it as a cut-piece robe." (To be spoken three times.)

2.8

(For the lower robe there are four kinds: cut-piece, folded-patch, applied-patch, and plain unpieced. Among them there are standard and secondary grades. First, to explain the standard, there are three kinds; the secondary has twenty-one kinds. If making the two kinds of robes with folded patches or applied patches, when adding to the recitation text, the other words are the same as above, only changing the end to "keep it as a folded-patch robe" or "keep it as an applied-patch robe". If determining a secondary robe, the person keeping it should add as follows:)

2.9

"Bhadanta, pay attention! I, bhikṣu N.N., determine this antarvāsa of twenty-five strips, with four long and one short [panels], and keep it as a cut-piece robe." (Spoken three times like this.)

2.10

(Up to nine strips or seven strips, understand similarly by this class. The uttarāsaṅga and saṃghāṭī each have standard and secondary forms, with discrepancies in determination formulas, which may be understood following the above. If determining a plain antarvāsa, the rest of the text is as above, and one should say:)

2.11

"I determine and keep this plain antarvāsa." (To be spoken three times.)

2.12

(If one intends to make an uttarāsaṅga or saṃghāṭī, all follow the procedure of the antarvāsa, differing only in accordance with the robe's grade, increase, or decrease.)

2.13

The Procedure for Determining the Uttarāsaṅga

2.14

(This robe standardly has two kinds, cut-piece and applied-patch, which have seven strips. The secondary has twenty kinds. If determining a cut-piece robe, the rest of the text follows the above, and the appended text of the formula states:)

2.15

"I determine this uttarāsaṅga of seven strips, with two long and one short [panels], and keep it as a cut-piece robe." (To be spoken three times.)

2.16

(If it is an applied-patch robe or a secondary robe, modify accordingly.)

2.17

The Procedure for Determining the Saṃghāṭī

2.18

(This robe standardly has eighteen kinds, namely cut-piece and applied-patch, each having nine grades. The secondary has six kinds. If determining a cut-piece robe, the rest of the words are as above. Modify the end accordingly, saying:)

2.19

"I determine this saṃghāṭī of [such-and-such number of] strips, with [such-and-such number of] long and [such-and-such number of] short [panels], and keep it as a [cut-piece / applied-patch] robe." (To be spoken three times.)

2.20

(Down to nine strips, determine following the above precedent. If there is a secondary robe, it can follow the precedent above.)

2.21

The Procedure for Determining a Plain Robe

2.22

(The Vinaya root text states: "If the lower three classes stay overnight separated from their robes, they incur a duṣkṛta." The Sarvāstivāda-vinaya states: "They should maintain an upper and lower robe; the first corresponds to an antarvāsa, and the second corresponds to an uttarāsaṅga." If obtaining a robe according to Dharma, one should say:)

2.23

"Bhadanta, pay attention! I, śrāmaṇera N.N., determine and keep this plain antarvāsa."

2.24

(Although the Vinaya does not provide the procedure for determination, the appended formula is now spoken three times following the Daśādhyāya-vinaya and the Mahīśāsaka-vinaya.)

2.25

The Procedure for Relinquishing a Robe

2.26

(The Vinaya root text states: "If there is doubt, it is permitted to relinquish it and determine it again." It does not provide the text for relinquishment. The Mahāsāṃghika-vinaya states that if there is a cause requiring relinquishment, one fully prepares one's deportment and adds the formula, saying:)

2.27

"Bhadanta, pay attention! I, bhikṣu N.N., previously determined and kept this saṃghāṭī, which is among my three robes, and now relinquish it." (Stop after speaking it once.)

2.28

(For the lower two robes, and even for the five robes of a nun, if needing to relinquish, it is also likewise.)

2.29

The Procedure for Bhikṣuṇīs Determining the Other Two Robes

2.30

(At that time, bhikṣuṇīs walked about with bare chests and shoulders, and were ridiculed and slighted by worldly people. Therefore they informed the Buddha, and the Buddha said: "You should keep a saṃkakṣikā and a shoulder-covering robe." Now, following the Mahāsāṃghika-vinaya, add the formula, saying:)

2.31

"Elder Sister, pay attention! I, bhikṣuṇī N.N., determine and keep this saṃkakṣikā, made according to Dharma." (To be spoken three times.)

2.32

(According to the Mahāsāṃghika text, four cubits wide and two cubits long was the original regulation for the saṃkakṣikā. Now, since times have changed, one can only follow the principle. The width and length of the shoulder-covering robe are also like the regulation for the saṃkakṣikā. Taking what is worn nowadays, it may be made reduced in size without necessarily following the text. One should modify the added formula accordingly:)

2.33

"Elder Sister, pay attention! I, bhikṣuṇī N.N., determine and keep this shoulder-covering robe, made according to Dharma." (To be spoken three times.)

2.34

(If there is an exchange and one must relinquish, also follow the text above. For śikṣamāṇās and śrāmaṇerīs determining the four robes, it is also like the above.)

2.35

The Procedure for Determining and Relinquishing Robes by Mental Intention

2.36

(The Mahīśāsaka-vinaya states: When a solitary bhikṣu needs to exchange one of the three robes, he should fully prepare his deportment, hold the robe in his hands, and recite the added formula with words arising from mental intention, saying:)

2.37

"I, bhikṣu N.N., now relinquish this saṃghāṭī of [such-and-such number of] strips." (After speaking this three times,)

2.38

(he then determines the extra robe, with the deportment and added formula as before:)

2.39

"I, bhikṣu N.N., determine this saṃghāṭī of [such-and-such number of] strips." (To be spoken three times.)

2.40

(For the other two robes, determining and relinquishing are also likewise. The relinquished extra robe is dealt with according to the mental-intention purification/vikalpa procedure below. The other four classes determining and relinquishing also follow this.)

2.41

The Procedure for Determining the Niṣīdana

2.42

(The Buddha said: "It is prescribed to be kept for the sake of the body, for the sake of the robes, and for the sake of the bedding." Its length is four Zhou feet, and its width is three feet. As for adding another half span, the Vinaya root text and the Samantapāsādikā say: "Let it be added beyond the border of threads." The Daśādhyāya-vinaya says: "A new one is double-layered; an old one is four-layered." The Mahāsāṃghika-vinaya says: "One must not arbitrarily take old material to make it, nor fold the ends, shrink the measure, or measure it while wet with water. If it is oversized when dry, one commits a pāyattika; using it incurs a minor offense. This is a robe that attends one's sitting; one must not perform vikalpana on it, nor gather firewood or grass with it, nor wrap items in it, nor use it for miscellaneous purposes. One should fold it across the left shoulder when walking; arriving at the sitting place, take it and sit on it. If placing it in its original spot, fold it in the middle. When wishing to sit, unfold it slowly; first press it with the hand, and sit only afterward." The Daśādhyāya-vinaya says: "One should not receive a single-layered one; being separated from it overnight incurs a duṣkṛta." The Mahīśāsaka-vinaya says: "The four corners must be folded; if not folded, then it is invalid." The Mātṛkā says: "If separated from it overnight, one need not relinquish it." In the vinayas and treatises the procedure for taking up is missing from the text; one should constructively supply it by saying:)

2.43

"May the bhadanta focus his mind! I, the bhikṣu N.N., have had this niṣīdana made in accordance with the prescribed measure, and now take it up and keep it." (Spoken three times.)

2.44

(If there are other circumstances, follow the procedure above for relinquishing robes.)

2.45

Procedure for Taking Up the Pātra

2.46

(The Mahāsāṃghika-vinaya says: "The bowl is a vessel for renunciants, who have few desires and few affairs; it is not suitable for worldly people." The Mahīśāsaka-vinaya says: "The Buddha personally made an unbaked clay bowl to serve as the standard model." In the Vinaya, one must not keep bowls of assorted precious stones, copper, pewter, wood, or stone; essentially there are two kinds: clay and iron. They should be smoked to produce two colors: black and red. In the world nowadays there are occasionally bowls coated with oil, lacquered plain bowls, dried lacquer bowls, and the like; none of these are prescribed by the Buddha, and taking them up does not constitute valid retention. The various schools only have the single smoked bowl. The Daśādhyāya-vinaya, this Vinaya, and the treatises say: "The largest bowl holds three Qin pecks." The Vinayamātṛkā says: "If it holds less than one and a half pecks, or more than three pecks, the retention is not established." The Samantapāsādikā says: "If punctured or broken, one loses retention of it." The Vinaya says: "If the bowl is broken, but when food enters it and it is simply washed clean, the food does not leak out, there is no offense. One should carefully guard it, not letting it be broken even to this extent." The Vinayamātṛkā says: "One should wash it with fine bath-beans." The Vinaya root text says: "Whether with leaves or broth, clean it to remove grease; one should make a bag or cloth wrap to hold it, tie the opening facing outward, sling the strap across the shoulder, and hold the bowl under the arm." The Mahīśāsaka-vinaya says: "An earthenware bowl should be washed close to the ground. If washed in a manner contrary to the Dharma, an offense is incurred." The Vinayamātṛkā and the Daśādhyāya-vinaya say: "The bowl is the emblem of all Buddhas; one must not misuse it or wash hands in it; revere it like one's eyes." In the Vinaya, if it is cracked, mend it with pewter or lead-tin solder. The Vinaya lacks a procedure for taking it up; following the Daśādhyāya-vinaya, one says:)

2.47

"May the bhadanta focus his mind! I, the bhikṣu N.N., take up this pātra of prescribed measure for constant use." (Spoken three times.)

2.48

(The Samantapāsādikā says: "When no one is present, one takes up and keeps the bowl alone." That is, follow the text above. The bhikṣuṇīs and the other four classes of disciples likewise follow this. If relinquishing an old one and taking up a new one, likewise follow what is above.)

2.49

Procedure for Receiving Medicines

2.50

(The Buddha said: "There are four kinds of medicine: timed medicine, non-timed medicine, seven-day medicine, and lifetime medicine; they should be received by hand." The Sarvāstivāda says: "Receiving food has five points of significance." The Vinaya root text has no verbal procedure for receiving. Following the Daśādhyāya-vinaya and the treatises, verbal reception is prescribed. For timed medicine, receiving by hand and by mouth alternate; for the other three medicines, both receptions are fully combined.)

2.51

Procedure for Receiving Timed Medicine

2.52

(The Buddha said: "Bhojanīya is of five kinds: boiled rice, barley-groats, dried rice, fish, and meat. Khādanīya is of five kinds: roots, stems/leaves, flowers, fruits, and finely ground food. These are called timed medicine, meaning from dawn to noon." If one wishes to receive them, first know the substance of the medicine, and afterward know the offering and receiving. The other medicines likewise follow this procedure.)

2.53

Medicine Without Seven Faults

2.54

(First, not kept indoors overnight; second, not cooked indoors; third, not cooked by oneself; fourth, not improperly touched; fifth, not leftover from overnight; sixth, not obtained through trade; seventh, not remnant medicine after an offense has been committed, etc.)

2.55

Offering Has Three Kinds

2.56

(First, distinguishing whether it is edible or inedible; second, having the intention to give; third, giving it according to the Dharma.)

2.57

Three Dharmas for One's Own Reception

2.58

(First, distinctly knowing the substance of the food, so that one's mind corresponds with the object of food offered by the kappiya-kāraka, without confusing one for the other; second, having the intention to eat it oneself, not for any other purpose; third, receiving by hand as prescribed in the Vinaya, fulfilling the two sets of five factors, with nothing contrary to proper deportment.)

2.59

Five Contemplations During Eating

2.60

(First, calculating the amount of labor and measuring whence the medicine came; second, taking stock of one's own virtuous conduct, whether whole or deficient, to be worthy of the offering; third, guarding the mind against faults, with greed and the like as the chief [defilements]; fourth, taking it properly as good medicine, in order to treat the suffering of the body; fifth, for the sake of accomplishing the path. All of these are standard texts from the vinayas and treatises, not mere personal speculation; the details are as in the Xingshichao.)

2.61

Procedure for Receiving Non-Timed Medicine

2.62

(The Buddha said: "I allow using the juice of pears, dates, sugarcane, and the like to make syrup. If it does not intoxicate people, it may be drunk outside the [allowed] time; nor should syrup received today be kept until tomorrow. If one drinks it [otherwise], deal with it according to the Dharma." The Mahāsāṃghika and Mahīśāsaka vinayas allow receiving honey syrup. If the fruit juice is clear like the color of water, after filtering it clean with water drops, constructively add the reception formula, saying:)

2.63

"May the bhadanta focus his mind! I, the bhikṣu N.N., now have the condition of thirst illness. This is honey syrup; wishing to consume it during the non-timed period, I now receive it from the bhadanta." (Spoken three times.)

2.64

(Other syrups follow this. If one has no thirst illness, it is an offense.)

2.65

Procedure for Receiving Seven-Day Medicine

2.66

(The Buddha said: "There are ghee, oil, butter, honey, and rock sugar, known to worldly people; when there is the condition of illness, I allow consuming them at the proper time or outside the proper time." The Mahāsāṃghika-vinaya says: "Assorted fats are also consumed for seven days." One should constructively add, saying:)

2.67

"May the bhadanta focus his mind! I, the bhikṣu N.N., now have the condition of fever illness. This ghee is a seven-day medicine; wishing to keep it overnight and consume it, I now receive it from the bhadanta." (Spoken three times.)

2.68

(The Vinaya root text says: "For wind illness, consume oil and five kinds of fat." The Mahāsāṃghika-vinaya fully sets forth the method of prescribing medicine according to illness.)

2.69

Procedure for Receiving Lifetime Medicine

2.70

(The Buddha said: "All salty, bitter, sour, and pungent things unsuitable as food may, when there is the condition of illness, be consumed for a lifetime, even ashes, earth, feces, urine, and the like." Receiving by hand as well, add the verbal formula, saying:)

2.71

"May the bhadanta focus his mind! I, the bhikṣu N.N., now have the condition of illness. This ginger and pepper is a lifetime medicine; wishing to keep it overnight and consume it long-term, I now receive it from the bhadanta." (Spoken three times.)

2.72

(If there are other medicines, or atractylodes powder, pills, decoctions, ointments, syrups, etc., as long as they are unsuitable as food, enumerate their names and apply the formula. The Sarvāstivāda says: "As with five-mineral pills, mention any single name, and the other medicines are collectively subsumed.")

2.73

Procedure for Purifying Robes through Vikalpana

2.74

(The Buddha said: "An extra robe that is eight Tathāgata-fingerbreadths long and four fingerbreadths wide must be purified through vikalpana; if not, one commits a pāyattika. Except for parikkhāra robes, those not present before one, etc." The Sarvāstivāda says: "For those not conforming to the measure," if kept past ten days, relinquish them and confess with a duṣkṛta. This also applies to money, treasures, grain, rice, and the like. The width of a Tathāgata finger is two inches.)

2.75

Procedure for Requesting a Donor-Partner

2.76

(The Buddha said: "There are two kinds of purification procedures: real purification and reciprocal purification." The Sarvāstivāda says: "One should seek one who maintains the precepts and is learned to serve as the donor." There being no invitation text, one constructively adds the invitation formula:)

2.77

"May the bhadanta focus his mind! I, the bhikṣu N.N., now request the bhadanta to be my partner for reciprocal purification of robes, medicines, and bowls. May the bhadanta become my partner for reciprocal purification of robes, medicines, and bowls, out of compassionate concern." (Spoken three times.)

2.78

(For real purification partners, as well as for money, treasures, grain, rice, etc., laypeople serve as the partners; follow this format for requesting them.)

2.79

Actual Procedure for Vikalpana

2.80

(The Samantapāsādikā says: "If the robe materials are numerous, speak for each piece; if wishing to speak for them collectively, tie them together." Add the noble procedure, saying:)

2.81

"May the bhadanta focus his mind! This is an extra robe belonging to me, N.N., which has not yet been purified. Now, for the sake of purification, I give it to the bhadanta for reciprocal purification."

2.82

(The one who receives the purification says:)

2.83

"May the āyuṣmat focus his mind! You have this extra robe that has not been purified; for the sake of purification you give it to me, and I now receive it. To whom do you give it?"

2.84

(He should say:)

2.85

"I give it to N.N."

2.86

(The receiver of purification says:)

2.87

"Āyuṣmat! You have this extra robe that has not been purified; for the sake of purification you gave it to me, and I have received it. You gave this robe to N.N., and N.N. already possesses it; for N.N.'s sake, guard it well, and wear or use it according to circumstances."

2.88

(Extra bowls and remaining medicines follow the same formula.)

2.89

Procedure for Mental Purification

2.90

(The Mahīśāsaka-vinaya says: One should bare the right shoulder, kneel on both knees, hold the robe in hand, formulate the thought in mind, and say aloud:)

2.91

"I, the bhikṣu N.N., give this extra robe through vikalpana to N.N. (giving it to whichever of the five classes of disciples one chooses), to be taken and used as he wishes."

2.92

(When the eleventh day arrives, one repeats the former deportment and says:)

2.93

"I, N.N., take this extra robe back from N.N."

2.94

(When the tenth day arrives, repeat as at first:)

2.95

"I, N.N., give this extra robe through vikalpana to N.N., to be taken and used as he wishes."

2.96

(In this manner, relinquishing the old and taking up the new, change it once every ten days.)

2.97

Procedure for Purifying Gold and Grain

2.98

(The Sarvāstivāda says: "Money, treasures, grain, and rice are all subject to the ten-day purification like extra robes." The Vinaya root text says: One should take it to a trustworthy upāsaka or a park keeper and inform him thus:)

2.99

"This is something not permissible for me; you should know this."

2.100

(The treatises say: "Except for money, treasures, and the like, all extra property takes members of the five classes of disciples as donor-partners. If robes and items are bought with purified money and treasures, they do not require purification through vikalpana." The Mahāsāṃghika-vinaya says: "If the donor-partner dies, etc., one must not exceed ten days without finding another donor-partner to perform purification." The Vinayamātṛkā says: "If cloth that has not been purified through vikalpana or marked with a spot is sewn into a robe that has already been purified, it is called composite purification of robes. If its dye is improper, but it is sewn onto one that is in accordance with the Dharma, it is called composite purification of dyed robes, and does not require separate purification.")

2.101

Chapter 5: Procedures for the Recitation of the Precepts

2.102

(The *Mātṛkā-śāstra* says: 'What is upoṣadha? It is to abandon all bad and unwholesome phenomena, and to realize pure phenomena, reaching the perfection of the brahma-practice. It is to observe oneself each half-month regarding whether one has committed an offense or not, purifying body and speech.' The *Samantapāsādikā* says: 'By the rite of upoṣadha, one knows that the true Dharma will remain long.' The *Vinayamātṛkā* [says]: 'Purity is the meaning of upoṣadha.')

2.103

The Saṃgha's Rite of Upoṣadha

2.104

(The Buddha said: 'If there are four persons or more, they must make a jñapti and then recite the precepts.' They recite the precepts on the fourteenth, fifteenth, or sixteenth day. The sthavira is permitted to address the saṃgha with a jñapti on the day of upoṣadha, saying:)

2.105

"Let the saṃgha, venerable sirs, listen! Today, the fifteenth day of the bright fortnight, is the jñapti for upoṣadha. The saṃgha gathers at [such-and-such] a place to recite the precepts."

2.106

(After making this jñapti, the sthavira should instruct the junior monks to prepare clean water, lamps and fire, and the śalākās. When it is time, they are permitted to strike the gaṇḍī and follow other regulations for the time. He may proclaim: 'Venerable sirs! The time for upoṣadha and the recitation of the precepts has arrived.' After the saṃgha has gathered, adjacent seats check each other to know who has come and who has not. The various articles for adorning the recitation of the precepts are explained at length as in the *Xingshichao*.)

2.107

The Jñapti Rite for Confessing Offenses Recognized in Common by the Saṃgha

2.108

(The Buddha said: 'If the saṃgha gathers to recite the precepts and all have committed offenses, they must not recite the precepts, they must not listen to the precepts, they must not confess to an offender, and an offender must not receive another's confession.' After making a jñapti, those monks should confess; they should make the jñapti as follows:)

2.109

"Let the saṃgha, venerable sirs, listen! All these members of the saṃgha have committed offenses. If the saṃgha's time has arrived, and the saṃgha approves: all this saṃgha confesses. This is the jñapti."

2.110

(After making this jñapti, they then recite the precepts. The root Vinaya does not have them further confess the original offenses.)

2.111

The Jñapti Rite for Revealing Offenses in Common Doubted by the Saṃgha

2.112

(The Buddha said: At the time of reciting the precepts, if the entire saṃgha has doubts regarding an offense, they should make a jñapti, saying:)

2.113

"Let the saṃgha, venerable sirs, listen! All this saṃgha has doubts regarding an offense. If the saṃgha's time has arrived, and the saṃgha approves: this saṃgha reveals its offenses. This is the jñapti."

2.114

(Then they recite the precepts. This is merely revealing the offense, whereby they obtain permission to hear the recitation of the precepts. The original offense is confessed once it is recognized.)

2.115

The Rite for Nuns to Appoint a Person to Request Instruction

2.116

(On the day of upoṣadha, they assemble the saṃgha, ask for consent, and inquire into the business. The reply is: 'The karman to appoint a person to request instruction.' The text says:)

2.117

"Let the saṃgha of elder sisters listen! If the saṃgha's time has arrived, and the saṃgha approves: the saṃgha appoints Bhikṣuṇī N.N., for the sake of the saṃgha of bhikṣuṇīs, to go every half-month to the saṃgha of bhikṣus to seek instruction. This is the jñapti.

2.118

"Let the saṃgha of elder sisters listen! The saṃgha now appoints Bhikṣuṇī N.N., for the sake of the saṃgha of bhikṣuṇīs, to go every half-month to the saṃgha of bhikṣus to seek instruction. Whichever elder sisters approve that 'the saṃgha appoints Bhikṣuṇī N.N., for the sake of the saṃgha of bhikṣuṇīs, to go every half-month to the saṃgha of bhikṣus to seek instruction,' remain silent; whoever does not approve, speak.

2.119

"The saṃgha has already approved 'appointing Bhikṣuṇī N.N., for the sake of the saṃgha of bhikṣuṇīs, to go every half-month to the saṃgha of bhikṣus to seek instruction.' Because the saṃgha approves and is silent, thus is this matter maintained."

2.120

(The root Vinaya says: 'Having made a jñapti-dvitīya to appoint one person, since she would walk alone without protection, they further appoint two or three persons as companions to go to the monastery of the monks, to the monk entrusted.' By principle, [the monks] should also appoint someone to receive them. That nun who is entrusted with instruction should state the request in full, and on the sixteenth day, go again to the monks' monastery to ask whether it is approved. If she receives the abbreviated instruction, she returns to her own monastery, sounds the mallet to assemble the community of nuns, announces the consent of those who did not come, and then this envoy nun, as told by the saṃgha, fully proclaims the command of the saṃgha among the community of nuns; the nuns join their palms and receive it on the crowns of their heads. Although the *Vinaya* lacks this text, based on the principle of the text of the *Mahāsāṃghika-vinaya*, it is like this. Only if both communities, monks and nuns, each have a full five persons or more, is this rite performed. Thus the root Vinaya says: 'If the community is incomplete, or if it is not harmonious, when the time comes, they merely pay obeisance and inquire after their health.')

2.121

The Rite of Admonishing and Instructing Nuns

2.122

(The Buddha said: When the monks recite the precepts, the sthavira asks: 'Whom has the community of bhikṣuṇīs sent?' Now one simply has the person who is reciting the precepts at the time ask this. The one who received the charge of instruction then rises, fully adjusts his deportment, and makes a jñapti to the saṃgha, saying:)

2.123

"Let the saṃgha, venerable sirs, listen! The harmonious saṃgha of bhikṣuṇīs at [such-and-such] a place has appointed Bhikṣuṇī N.N. to bow half-month after half-month at the feet of the saṃgha of bhikṣus, seeking and requesting a person to instruct the nuns." (Spoken three times.)

2.124

(By principle it is added: He should go to the sthavira and say: 'Can your compassionate reverence instruct the bhikṣuṇīs or not?' If he replies, 'I am not capable,' he asks every one of them down to those of twenty rains. If there is no one, he returns to the sthavira and says: 'I have asked the entire saṃgha, and there is no one capable.' The sthavira should then perform the abbreviated instruction rite, telling the entrusted person: 'This saṃgha has no master capable of instructing. Tomorrow, when the nuns come to ask whether it is approved or not, you should report: "Last night I requested on the nuns' behalf everywhere, but there was no one capable. Nevertheless, the sthavira has an order, commanding the nuns: Diligently practice the path; be circumspect and do not be heedless!"')

2.125

The Rite of Announcing Purity

2.126

(The Buddha said: 'On the day of upoṣadha, if few guest [monks] have come, they should announce their purity to the resident monks.' They should announce it as follows:)

2.127

"Let the saṃgha, venerable sirs, listen! I, Bhikṣu N.N., am pure."

2.128

(Only after the recitation of the 'Introduction to the Precepts' is finished are these words stated. If there is definitely an offender, after pointing out the fault and informing the saṃgha, the rest listen in turn.)

2.129

The Rite of Revealing a Recognized Offense

2.130

(The Buddha said: One should go before one pure monk, with complete deportment, state the name and category of what was committed, and say:)

2.131

"May the venerable sir bear in mind! I, Bhikṣu N.N., have committed [such-and-such] an offense. Now I reveal it to the venerable sir, and later I shall confess it according to the Dharma." (Three times.)

2.132

(At the time of reciting the precepts, one who remembers [an offense] must use this rite. At other times, one confesses according to the Dharma. The *Daśādhyāya-vinaya* says: 'A monk who has revealed his offense does not need to reveal it again.')

2.133

The Rite of Revealing a Doubted Offense

2.134

(The root Vinaya: 'A monk had a doubt regarding an offense he committed, and the recitation of the precepts was pressing upon him. The Buddha said: "He should reveal it, and then he may hear the precepts."' By principle, he says:)

2.135

"May the venerable sir bear in mind! I, Bhikṣu N.N., have given rise to doubt regarding [an offense committed] at [such-and-such] a place. Now I reveal it to the venerable sir. Later, when I am without doubt, I shall confess it according to the Dharma." (Three times.)

2.136

The Rite of Revealing an Offense Remembered on the Seat of Upoṣadha

2.137

(The root Vinaya: 'Because someone suddenly remembered a past offense while on his seat and spoke of it to an adjacent seat, throwing the entire assembly into disorder, the Buddha ordered a mental revelation.' Following this principle, one should say:)

2.138

"I, N.N., have committed [such-and-such] an offense. Because the recitation of the precepts is pressing, and for fear of disturbing the assembly, I shall wait until it is over to confess." (Three times.)

2.139

(A doubted offense follows this.)

2.140

The Rite for the Abbreviated Recitation of the Precepts

2.141

(The Buddha said: 'If there are kings, thieves, water, fire, sick persons, non-humans, vicious beasts, or other obstacles, or if seats are scarce, dew is damp, it rains, there are many upoṣadha [matters], the night has grown late, or due to disputes or preaching the Dharma the night has grown late, one recites the precepts in brief.' Both the *Mahiśāsaka-vinaya* and the *Mahāsāṃghika-vinaya* permit an abbreviated recitation on account of numerous conditions. The preparatory procedures prior to the recitation are entirely the same as in the extensive rite; one recites them extensively or in brief according to the urgency of the conditions. In the *Vinaya* there are three or five forms of abbreviated recitation; depending on the proximity of the obstacles, the texts are not explicit. Now, relying on the *Vinayamātṛkā-śāstra*, it says that after reciting the preface and inquiring about purity, one should say:)

2.142

"Venerable sirs! These four pārājika dharmas are regularly heard by the saṃgha."

2.143

(For the thirteen saṃghāvaśeṣas down to the saṃbahulāḥ śikṣā-karaṇīyāḥ, one likewise says:)

2.144

"Venerable sirs! These saṃbahulāḥ śikṣā-karaṇīyā dharmas are regularly heard by the saṃgha. Venerable sirs! These seven adhikaraṇa-śamatha dharmas, recited every half-month, come from the Prātimokṣa Sūtra."

2.145

(Below this, one recites extensively according to the text. If danger arrives suddenly, one should say wherever one has reached: 'We have recited up to [such-and-such] a point; the remainder is regularly heard by the saṃgha.' If the dangerous obstacle is pressing close and one cannot recite the preface, the *Mahāsāṃghika-vinaya* says:)

2.146

"Venerable sirs! Today at the time of the upoṣadha of the fifteenth day, let each rectify body, speech, and mind, and do not be heedless." (Then each departs at will.)

2.147

(In the *Vinaya*, when the day of upoṣadha arrives, one must not fail to recite. If there is no one who can chant it, they should send someone to a nearby monastery to chant it and return to recite it at their own place. If there is no one, preaching the Dharma or chanting sūtras is also permissible.)

2.148

The Sammukhībhūta Rite of Upoṣadha

2.149

(The Buddha said: 'If it is the dwelling place of one monk, on the day of reciting the precepts he should go to the hall for reciting the precepts, sweep and sprinkle it to make it clean, spread sitting mats, prepare the water pitcher for washing, light lamps and fire, and prepare the śalākās. If visiting monks come, if four or more persons, they should make a jñapti and recite the precepts. If there are four persons, they should assemble, make a jñapti, and recite the precepts. If there are two persons, they must not receive consent, but each should recite the precepts by a threefold statement.' One speaks as follows:)

2.150

"May the two venerable sirs bear in mind! Today is the saṃgha's upoṣadha of the fifteenth day; I, N.N., am pure." (The remaining two persons also speak thus three times.)

2.151

(If two persons live together, it also follows this. If one has committed an offense, he reveals it to the pure one, and only after confessing can the rite be performed. If one who has an offense does not reveal it, the rite of purity is not appropriate.)

2.152

The Cetanā Rite of Upoṣadha

2.153

(The Buddha said: 'One monk, on the day of reciting the precepts, prepares the various utensils as before and waits for visiting monks.' If there are none, he should say:)

2.154

"Today is the saṃgha's upoṣadha of the fifteenth day; I, N.N., am pure." (Three times.)

2.155

(The *Five Hundred Questions* says: 'After performing the rite as above, an offender confesses to the saṃgha of the four directions, and then sits alone and chants the precepts to the end.')

2.156

Bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs. (To distinguish them, the words are the same as above.)

2.157

The Rite of Varṣā for the Various Assemblies, Chapter 6

2.158

(At that time, the bhikṣus were traveling at all times, trampling to death living grasses and plants and severing the life-faculty of living beings. Worldly people criticized and scolded them, using insects and birds as parables. The Buddha said: 'You should not travel at all times; I permit a three-month summer varṣā.' General admonitions and specific prohibitions appear in the nuns' vinaya.)

2.159

The Rite of Varṣā

2.160

(The Buddha said: 'There are three kinds of varṣā: the early varṣā, the middle varṣā, and the late varṣā. The early varṣā dwells for the earlier three months. The late varṣā goes for the later three months.' In the *Daśādhyāya-vinaya*, the Buddha enjoined all five assemblies to undertake varṣā. The *Vinaya* says: 'If a nun does not undertake varṣā, it is a pāyattika; for the four assemblies including monks, it is a duṣkṛta.' The *Arthaviniścaya* says: 'Where there are not the five faults, one may undertake varṣā in their midst: first, too far from a settlement, so that requisites are difficult to obtain; second, too close to a city, hindering cultivation of the path of departure; third, many mosquitoes and ants, causing harm both to oneself and to others; fourth, no person on whom one can rely—the person to rely upon must possess five virtues: 1. causing one who seeks hearing to hear; 2. causing what has been heard to be purified; 3. able to resolve the net of doubts; 4. having clear and unhindered comprehension; 5. right view. Fifth, no donors providing medicine and food. In all [such places], one must not undertake varṣā.' The root Vinaya says: 'There are four kinds of varṣā: 1. sammukhībhūta; 2. cetanā; 3. established through forgetting; 4. reaching the boundary.' All are based on conditions, as fully listed below.)

2.161

The Sammukhībhūta Rite of Varṣā

2.162

(The vinaya text states: One should address the person one relies upon, saying, 'I have entered the rains retreat in this place.' He speaks the words:)

2.163

"Bhadanta, give me your single-minded attention! I, the bhikṣu N.N., now relying upon [such-and-such monastery / such-and-such village], enter the summer retreat for the first three months, in order to repair dilapidated rooms and dwellings." (To be spoken three times.)

2.164

(The Mahīśāsaka and Daśādhyāya vinayas say that that person addresses the one making the declaration, saying:)

2.165

"It is noted. Do not be negligent."

2.166

(He responds, saying:)

2.167

"I shall uphold it!"

2.168

(The vinaya text states: "During the summer retreat, one must rely upon a vinaya master of the fifth rank who can extensively recite the two divisions of the Vinaya. If one violates this, one incurs a pātayantikā. During spring and winter, one may rely upon four types of vinaya masters; those who violate this incur a duṣkṛta." According to the intended meaning of the Vinaya, one should ask him, saying:)

2.169

"Whom do you rely upon as the vinaya master?"

2.170

(He replies, saying:)

2.171

"I rely upon the vinaya master N.N."

2.172

(He addresses him, saying:)

2.173

"If you have doubts, you must go and ask him."

2.174

(The Mahīśāsaka Vinaya states: "The Buddha said: You must observe the retreat in the presence of a vinaya master. If the place is cramped or noisy, then at a location where one can go and return within seven days, one may rely on him from afar through mental cetanā." If one observes the retreat relying upon a dānapati, a rural village, a forest grove, mountain caves, or rooms and dwellings, all follow the text above, changing only "monastery" to suit the difference. As for the words "to repair what is dilapidated and damaged," this is restricted to dwellings of the Saṃgha, measured according to circumstance. In the procedures for the other four classes of disciples, one simply changes the words to "bhikṣuṇī," "śikṣamāṇā," "śrāmaṇera," or "śrāmaṇerikā" as appropriate; the rest of the wording is the same as above.)

2.175

Procedure for the Later Retreat

2.176

(In the Vinaya: "There was a bhikṣu who intended to enter the earlier retreat on the sixteenth day of the fourth month, but had not arrived at his dwelling place and only reached it on the seventeenth day. The Buddha said: 'Observe the later retreat.'" One should follow the text above, saying "the summer retreat for the later three months"; the rest of the text is as above. In this way, up to the sixteenth day of the fifth month, the procedure for the later retreat follows the above.)

2.177

Procedure for Retreat by Mental Cetanā

2.178

(The Buddha said: "If there is no person to rely upon to whom one can make the declaration, one should observe the retreat through mental cetanā." The text states:)

2.179

"I, the bhikṣu N.N., relying upon such-and-such saṃghārāma, enter the summer retreat for the first three months."

2.180

(The remaining words are the same as above.)

2.181

Procedure for Retreat Effected by Forgetting to Bind

2.182

(At one time, there was a bhikṣu who came to his dwelling place for the retreat but forgot and did not bind it. The Buddha said: "If he came for the sake of the retreat, it is thereby effected as a retreat." In the Vinaya, this was for a visiting bhikṣu who originally had an appointment and came from outside to lodge; forgetting to bind it was excused, but if there were resident monks, it is not within this general allowance. If there was prior arrangement, the principle applies equally to guest and host.)

2.183

Procedure for Effecting the Retreat Upon Reaching the Boundary or Garden

2.184

(At one time, a bhikṣu went to another place for the retreat: when one foot entered the garden or the boundary, dawn broke; in another case, when both feet entered the garden or the boundary, dawn broke; in another case, having entered the garden or boundary with both feet, dawn had already passed. The Buddha said: "All of these effect the retreat." According to common understanding, the latter two procedures apply to the sixteenth day of either the earlier or later periods. If it is the intermediate retreat, it may be bound on any appropriate day.)

2.185

Procedure for Counting Days of Leave

2.186

(At that time, there were matters concerning the Buddha, Dharma, Saṃgha, or stūpas, as well as invitations from parents or dānapatis, circumstances such as receiving the precepts or making repentance, nursing the sick, seeking medicines, inquiring about doubts, and requesting the Dharma. Not knowing what to do in such matters, the Buddha said: "If one cannot return on the same day, I permit taking seven days' leave and departing; if one cannot return within seven days, I permit taking fifteen days' leave and departing; if one cannot return within fifteen days, I permit taking one month's leave, and one must return by the end of that month." These three types of taking leave do not permit spending the night outside without formal leave, unlike other Vinayas. Moreover, if the cause of the journey involves breaking the precepts or unrighteous matters, it is not a proper cause; the leave is not validly taken, and the retreat is broken. The Daśādhyāya-vinaya says: "The five classes of disciples should observe the retreat, and the five classes of disciples may take days of leave." If one takes leave to go and fulfill business on the road, as soon as the business is concluded one must immediately return to the boundary, because there is no remaining justification. In the Mingliaolun there is a procedure for renewing seven days' leave. The Mahāsāṃghika-vinaya states: "Bhikṣuṇīs do not have a karman procedure for taking days of leave." If there is a legitimate cause, seven days are granted.)

2.187

Karman Procedure for Taking Leave to Return Upon Conclusion of the Affair

2.188

(The Mahāsāṃghika-vinaya, fascicle 40, states: "When the road is distant and the business prolonged, for the sake of affairs concerning a stūpa or the Saṃgha, one should perform a karman requesting permission to depart and return once the affair is concluded." Some have added 'May the Saṃgha give its approval and listen', which is an erroneous addition to the holy teachings. That karman follows the same general model.)

2.189

"May the venerable Saṃgha listen! The bhikṣu N.N. observes the rains retreat in this place. If the time has arrived for the Saṃgha, the Saṃgha [permits] the bhikṣu N.N., who is observing the rains retreat in this place, to go outside the boundary for the affairs of a stūpa and return to dwell in this place.

2.190

"May the venerable Saṃgha listen! The bhikṣu N.N. will go outside the boundary for the affairs of a stūpa or affairs of the Saṃgha, and return to observe the retreat in this place. The Saṃgha is silent, indicating approval; thus do we uphold this matter."

2.191

Karman Procedure for Counting Days of Leave

2.192

(Since the transmission of the Buddha's teachings to the East, several editions of the Karman texts have completely diverged or omitted the ritual of requesting and taking leave, all based on personal whim without examining the authentic teachings. What our school relies on today is based solely on the Vinaya root text; since the root text contains no petition, one must not add it arbitrarily. Furthermore, examining all the traditions, none of them adds a petition. Having explained the circumstances, the officiant of the karman makes the declaration as follows:)

2.193

"May the venerable Saṃgha listen! If the time has arrived for the Saṃgha, may the Saṃgha give its approval and listen: The bhikṣu N.N. undertakes the procedure for exceeding seven days (fifteen days, one month) to depart beyond the boundary, and for the sake of such-and-such an affair, will return here to dwell for the retreat. Such is the jñapti.

2.194

"May the venerable Saṃgha listen! The bhikṣu N.N. undertakes the procedure for exceeding seven days (fifteen days, one month) to depart beyond the boundary, and for the sake of such-and-such an affair, will return here to dwell for the retreat. Whosoever of the venerable elders approves that 'the Saṃgha permits the bhikṣu N.N. to undertake the procedure for exceeding seven days (fifteen days, one month) to depart beyond the boundary, and for the sake of such-and-such an affair, to return here to dwell for the retreat', let him remain silent; whosoever does not approve, let him speak.

2.195

"The Saṃgha has approved 'permitting the bhikṣu N.N. to undertake the procedure for exceeding seven days (fifteen days, one month) to depart beyond the boundary, and for the sake of such-and-such an affair, to return here to dwell for the retreat'. The Saṃgha is silent, indicating approval; thus do we uphold this matter."

2.196

Procedure for Taking Leave in the Presence of an Individual

2.197

(The Vinaya and treatises only permit taking seven days' leave, and there is no standard text. Adapting the wording from the karman declaration entails no loss of meaning. The Daśādhyāya-vinaya states: "If there are no bhikṣus, one should receive it from any of the four classes of disciples." One should address him, saying:)

2.198

"Āyuṣmat, give me your single-minded attention! I, the bhikṣu N.N., now undertake the procedure for seven days to depart beyond the boundary, and for the sake of such-and-such an affair, will return here to dwell for the retreat. I declare this to inform the elder." (To be spoken three times.)

2.199

(The Daśādhyāya-vinaya says: "A bhikṣu dwelling alone is permitted to take leave by mental cetanā." One should follow the text above, changing only the words addressed to another.)

2.200

Procedure for Departing Beyond the Boundary Due to Dangers to Life or Pure Conduct

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四分律刪補隨機羯磨 — Classical Chinese