English (machine translation)
Translation of 宗四分比丘隨門要略行儀
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- pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2791 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…
Contents
- 1 — 44 parts
Text
1.1
[…] svayambhū-[…] indistinguishable village is sixty-three paces on each side (however, what was […] previously explained is correct); third, an araṇya svayambhū-[sīmā] is five li on each side. Coming to assemble before […] marks. (If at an established, long-standing dwelling place one wishes to establish a sīmā-maṇḍala,) the matter involves three kinds of boundary marks: inside […] the marks of the sīmā-maṇḍala; on the outer perimeter, an area of svayambhū empty ground is set aside. (People say this is accomplished at one time; its meaning is also simply to consider the width or narrowness of the site and establish it as large or small as one pleases. One must merely keep the two sīmās distinct without overlapping or entanglement, separating the one from the other; there is no need to obstinately cling [to a single view].) Next, there is one li, which is the inner mark of the mahāsīmā. The outermost perimeter is the outer mark of the mahāsīmā. The boundary must be thoroughly apparent; it is not suitable for it to be obscure and secluded, [lest] the Dharma perish in meaninglessness. The previous diagram, fearing that the boundary marks would be difficult to distinguish, detailed the layout in diagrammatic form, so that monastic affairs may rely on it to broadly benefit [the Saṅgha] far into the future.
1.2
The preceding diagrammatic marks are fully sufficient to serve as a mirror. (One should take them as a standard, know them, and note their limits and shortfalls to constrain oneself. The topography follows the site: square or round, divided into seventeen categories. How could one cling rigidly to just one? One must make sure that the action provides the three marks and the ritual is free from the seven faults. Do not rely on your own mind and forfeit its widespread, myriad benefits. Next, the procedure is explained as follows:) Procedure for establishing a sīmā-maṇḍala: (Only when the minds of the Saṅgha are not parched and divided, and their sense for protecting living creatures is maintained, will spiritual practice not be hindered. Since this is an exceptional circumstance, there is no need to trouble the community: depending on the business at hand, let them assemble, and once it is settled, let it cease. Therefore, the Great Sage established the teachings striving for benefit according to circumstances, allowing reliance on whatever quarter to accomplish the ritual. Whenever one wishes to establish a sīmā, one first sets up the sīmā-maṇḍala; afterwards, one circles around, leaving the svayambhū empty ground; the outer perimeter is called the mahāsīmā. Establishing the small first and the large afterward accords with the teaching in this way. However, if one investigates the text of our own school, it is the large first and the small afterward, because the text for the sīmā-maṇḍala mentions 'this dwelling place.' If the small were established first, how could there be a 'dwelling place'? When one investigates both positions in terms of the teachings, both views are equally flawed; but examining whether it is accomplished or not, doing either first or second is valid, and there is no reason to obstinately cling to one side and cause confusion and failure.) According to that diagram, one first proclaims the marks of the sīmā-maṇḍala and binds it; afterwards, one proclaims the marks of the mahāsīmā and binds it. The procedure for proclaiming the marks fully accords with the diagrammatic rules. (One bhikṣu should go to the sthavira's place, arrange his seat, adjust his deportment, pay homage, strike the sounding block, join his palms, and say: 'Bhadanta, saṅgho suṇātu! I, the bhikṣu [name], for the Saṅgha proclaim the marks of the mahāsīmā of the four directions.' If for the sīmā-maṇḍala, he should say: '...proclaim the marks of the sīmā-maṇḍala of the four directions.' The rest is as in the original procedure.) Text of the karman for the sīmā-maṇḍala: (The inquiry of harmony and screening of the assembly are to be understood as explained previously.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have declared the marks of the small sīmā of the four directions. If the Saṅgha's time has arrived, may the Saṅgha give consent: the Saṅgha now, within these marks of the small sīmā of the four directions, establishes a sīmā-maṇḍala. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have declared the marks of the small sīmā of the four directions. The Saṅgha now, within these marks of the small sīmā of the four directions, establishes a sīmā-maṇḍala. Whichever venerable ones consent to the Saṅgha establishing a sīmā-maṇḍala within these marks of the four directions, remain silent. Whoever does not consent, speak! The Saṅgha has consented to establishing a sīmā-maṇḍala within these marks of the four directions. Because the Saṅgha consents in silence, thus is this matter held.' Text of the karman for establishing the mahāsīmā: (Proclaiming marks, inquiring of harmony, and screening the assembly should all be understood as above.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have proclaimed the marks of the mahāsīmā of the four directions. If the Saṅgha's time has arrived, may the Saṅgha give consent: the Saṅgha now, within these marks of the four directions, establishes a mahāsīmā, having a single dwelling place and a single poṣadha-recitation. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have proclaimed the marks of the mahāsīmā of the four directions. The Saṅgha now, within these marks of the four directions, establishes a mahāsīmā, having a single dwelling place and a single poṣadha-recitation. Whichever venerable ones consent to the Saṅgha establishing a mahāsīmā within these marks of the four directions, having a single dwelling place and a single poṣadha-recitation, remain silent. Whoever does not consent, speak! The Saṅgha has consented to establishing a mahāsīmā within these marks of the four directions, having a single dwelling place and a single poṣadha-recitation. Because the Saṅgha consents in silence, thus is this matter held.' Procedure for dissolving a sīmā: (The Vinaya states: At that time, among the bhikṣus, some wished to make the sīmā wider, while others wished to make it narrower. The Buddha said: 'From now on, if you wish to alter it, first dissolve the previous sīmā, and afterwards make it wider or narrower as you wish.') Karman for dissolving the mahāsīmā: (Preparations, inquiry of harmony, etc., are to be used as explained above.) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have a single dwelling place and a single poṣadha-recitation. If the Saṅgha's time has arrived, may the Saṅgha give consent: we now dissolve the mahāsīmā. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place have a single dwelling place and a single poṣadha-recitation. We now dissolve the mahāsīmā. Whichever venerable ones consent to the Saṅgha, having a single dwelling place and a single poṣadha-recitation, dissolving the mahāsīmā, remain silent. Whoever does not consent, speak! The Saṅgha has consented, having a single dwelling place and a single poṣadha-recitation, to dissolving the mahāsīmā. Because the Saṅgha consents in silence, thus is this matter held.' Karman for dissolving a sīmā-maṇḍala: (It should be done within the maṇḍala; one must not dissolve it from afar within the mahāsīmā. The Vinaya contains no explicit text. In ancient karmans, the procedure for dissolving a mahāsīmā was used to dissolve it, merely substituting 'large' and 'small' as the difference. Now, this is not followed. Since a sīmā-maṇḍala does not permit poṣadha-recitation, how could one cite it in the dissolution? Now, following difficult matters, one simply inverts 'establishing' into 'dissolving'; the principle is sound and the text flows smoothly. The commentary says:) 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place dissolve the sīmā-maṇḍala. If the Saṅgha's time has arrived, may the Saṅgha give consent: we now dissolve the sīmā-maṇḍala. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣus of this dwelling place [dissolve] the sīmā-maṇḍala. The Saṅgha now dissolves the sīmā-maṇḍala. Whichever venerable ones consent to the Saṅgha assembling in this place to dissolve the sīmā-maṇḍala, remain silent. Whoever does not consent, speak! The Saṅgha has consented to dissolving the sīmā-maṇḍala here. Because the Saṅgha consents in silence, thus is this matter held.' Procedure for two or three persons taking turns performing face-to-face poṣadha-recitation: (One should say:) 'May the two bhadantas focus their minds. Today, on the fifteenth day of the śuklapakṣa, the Saṅgha recites the poṣadha. I, the bhikṣu [name], am pure.' (To be said three times.) The other answers, saying: 'Indeed.' (The procedure for the other two persons is also like this. If after the fifteenth day, one should say: 'the fifteenth day of the kṛṣṇapakṣa'; if a short [month], declare it accordingly. As for its poṣadha-recitation procedure, regardless of whether the number of persons within the sīmā is large or small, all must ring the bell, provide counting-sticks, burn incense, scatter flowers, and sprinkle scented water on the ground, completely identical to the communal procedure, without any difference.) For one person performing the mental resolution poṣadha procedure: (Simply eliminate the opening line from the face-to-face procedure; the remaining ritual is entirely the same as above.)
1.3
Face-to-face procedure for the rains retreat: 'May the bhadanta focus his mind. I, the bhikṣu [name], now rely on such-and-such a saṅghārāma (if in a layperson's house, one should say: 'rely on such-and-such a village') for the first three months of the summer rains retreat, for the sake of repairing broken-down dwellings.' (To be said three times. The person addressed asks:) 'Whom do you rely upon as vinayadhara?' (He answers:) 'Vinayācārya [name].' (The other should respond:) 'When you have doubts, you must inquire.' He answers, saying: 'Indeed.' (The junior […] places it on his crown to uphold.) If after the seventeenth day of the fourth month up to the sixteenth day of the fifth month, one should uniformly say: 'the latter three months of the summer rains retreat.' (The remaining procedure is the same as above.) For one person's mental resolution rains retreat procedure, one merely eliminates 'May the bhadanta focus his mind' and the questions and answers below; otherwise, it is entirely identical to the face-to-face procedure. (Regardless of whether it is face-to-face or mental resolution, if staying in a layperson's house, one must remove 'for the sake of repairing broken-down dwellings'; the rest is completely as above. A bhikṣu must not perform menial labor for laypeople; whatever he does, he incurs a duṣkṛta.)
1.4
Text of the karman for permission for absence: 'Bhadanta, saṅgho suṇātu! If the Saṅgha's time has arrived, may the Saṅgha give consent: the bhikṣu [name] undertakes the procedure exceeding seven days, [namely] fifteen days (if one month, one should say: 'the period of one month'), to go outside the sīmā on account of an invitation (if for the sake of the Three Jewels, tending the sick, or other reasons, declare them in accordance with the circumstances), and will return here for the rains retreat. This is the jñapti.' 'Bhadanta, saṅgho suṇātu! The bhikṣu [name] undertakes the procedure exceeding seven days, [namely] fifteen days (if one [month], one should say: 'the period of one month'), to go outside the sīmā on account of an invitation (if for the sake of the Three Jewels, tending the sick, or other reasons, declare them in accordance with the circumstances), and will return here for the rains retreat. Whichever venerable ones consent to the Saṅgha granting the bhikṣu [name] the procedure exceeding seven days, [namely] fifteen days (declare one month accordingly), to go outside the sīmā on account of an invitation (declare other reasons accordingly), and to return here for the rains retreat, remain silent. Whoever does not consent, speak! The Saṅgha has consented to granting the bhikṣu [name] the procedure exceeding seven days, [namely] fifteen days (if one month, declare it accordingly), to go outside the sīmā on account of an invitation (declare other reasons accordingly), and to return here for the rains retreat. Because the Saṅgha consents in silence, thus is this matter held.'
1.5
Face-to-face procedure for undertaking seven days [of absence]: (This Vinaya contains text permitting the undertaking of seven days; thus the Vinaya states: 'He is permitted to undertake it and depart.' Yet it lacks the procedure for undertaking it. That which has been practiced commonly in ancient and modern times is merely established from the meaning of the karman phrasing, which should be understood. If one undertakes seven days, one only obtains six nights; thus the Vinaya states: 'and return on the seventh day.' The text states:) 'May the bhadanta focus his mind. I, the bhikṣu [name], undertake the seven-day procedure to go outside the sīmā for the sake of such-and-such a matter, and will return here for the rains retreat. I announce this to the bhadanta that you may know.' (To be said three times.) Mental resolution procedure for undertaking seven days [of absence]: (This Vinaya has no text permitting a mental resolution undertaking. Based on the Ten-Category Vinaya, it is permitted for five kinds of persons, such as those dwelling alone; among seven kinds of mental resolutions, undertaking days [of absence] is one such number. One should say:) 'I, the bhikṣu [name], undertake the seven-day procedure to go outside the sīmā for the sake of such-and-such a matter, and will return here for the rains retreat.' (To be said three times.) The procedure for conveying consent (chanda) is of four kinds: First, conveying one's own consent (meaning one comes in person into the Saṅgha, states it, and leaves; the text states:) 'Bhadanta, saṅgho suṇātu! I, the bhikṣu [name], due to such-and-such a cause and condition, give my consent and purity for lawful Saṅgha business.' (To be said once.) Second, conveying it on behalf of another: (The text states:) 'Bhadanta, saṅgho suṇātu! The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity; [I convey them] for lawful Saṅgha business, giving consent and purity.' (To be said once.) Third, conveying for oneself while also including another: (meaning having a reason oneself and also receiving another's consent, one states in the Saṅgha:) 'Bhadanta, saṅgho suṇātu! The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity. I, the bhikṣu [name], due to such-and-such a cause and condition—for both him and myself, each according to Dharma, [I convey them] for Saṅgha business, giving consent and purity.' (To be said once.) Fourth, transferring consent and purity: (meaning having received another's consent, one suddenly has a reason of one's own and cannot go into the Saṅgha; one should definitively declare both together to another bhikṣu; the text states:) 'May the bhadanta focus his mind. The bhikṣu [name], due to such-and-such a cause and condition—I have received his consent and purity. I, the bhikṣu [name], due to such-and-such a cause and condition—for both him and myself, each according to Dharma, [I convey them] for Saṅgha business, giving consent and purity.' (To be said once.) That person, having received it, goes into the Saṅgha and should declare it directly as usual.
1.6
Procedure for pravāraṇā within the Saṅgha: (It is necessary to have at least five persons or more before the ritual can be performed. If short of one person, it is not accomplished. In appointing the receiver of pravāraṇā, two persons should be appointed. The appointed persons must possess five virtues: free from partiality, free from anger, free from fear, free from delusion, and knowing who has made pravāraṇā and who has not made pravāraṇā. If there are five persons, each is appointed individually; if six persons, appointing them in pairs involves no fault.)
1.7
Text of the Karman for Appointing the [Two Persons of] Five Virtues: "Saṅgho suṇātu, bhadantas! If the Saṅgha's time has arrived, may the Saṅgha tolerate and listen. Appoint Bhikṣu So-and-so to act as the recipient of pravāraṇā. Such is the jñapti. Saṅgho suṇātu, bhadantas! The Saṅgha appoints Bhikṣu So-and-so to act as the recipient of pravāraṇā. Whichever elders tolerate that the Saṅgha appoints Bhikṣu So-and-so to act as the recipient of pravāraṇā, remain silent; whoever does not tolerate it, speak! The Saṅgha has already tolerated the appointment of Bhikṣu So-and-so to act as the recipient of pravāraṇā. Because the Saṅgha is silent in tolerance, thus is this matter retained." Rite of Announcing Pravāraṇā to the Saṅgha by the [Bhikṣus of] Five Virtues (Once the [bhikṣus of] five virtues have been appointed, they should go before the sthavira, sit down, and make the jñapti-karman. The text states:) "Saṅgho suṇātu, bhadantas! Today, the fifteenth day of the śuklapakṣa, the Saṅgha holds pravāraṇā. If the Saṅgha's time has arrived, may the Saṅgha tolerate and listen: in harmony, hold pravāraṇā. Such is the jñapti." (If it is the kṛṣṇapakṣa, state it accordingly, as well as the number of days, etc. Having made this jñapti, one should then announce to the assembly, saying: "The Saṅgha should each bare the right shoulder, come forward to the grass seats, kneel with folded hands, and receive pravāraṇā according to the Dharma." Then the two [bhikṣus of] five virtues mutually kneel to receive pravāraṇā; they must not stand and wait for each other.)
1.8
Text for the Saṅgha to Individually Make Pravāraṇā: "Bhadanta, focus your mind! Today the Saṅgha holds pravāraṇā. I, Bhikṣu So-and-so, also make pravāraṇā. If there are offenses seen, heard, or suspected, I pray that the bhadanta elder, out of compassion, will speak to me. If I see the offense, I shall make deśanā according to the Dharma!" (Spoken three times.) If there are two persons, three persons, or four persons, they should make pravāraṇā mutually with one another. (The text states:) "Three elders, focus your minds! The Saṅgha holds pravāraṇā today. I, Bhikṣu So-and-so, also make pravāraṇā in purity." (Spoken three times.) The response is: "Yes." For the remaining persons (the procedure is also like this). For one person, the mental resolution procedure for pravāraṇā merely omits the phrase "Elders, focus your minds!" above. (All the rest is the same as above.) Procedure for Distributing the Light Belongings of a Deceased Bhikṣu (First, have the bhikṣu who nursed the sick take the light belongings of the deceased bhikṣu and relinquish them into the Saṅgha. The text states:) "Saṅgho suṇātu, bhadantas! Bhikṣu So-and-so has passed away in this dwelling place (if he died in another place, one should say 'that dwelling place'). All of his robes and non-robe items ought to be distributed by the present Saṅgha." (After speaking this three times, collectively say: "I, Bhikṣu So-and-so, take these robes and items and now relinquish them to the Saṅgha." Once they have been relinquished in this way, one who knows the Vinaya should first ask, saying, "Is there a caregiver?" If they say there is, one should ask, saying, "Do the Three Jewels or private individuals owe items to the deceased? Furthermore, does the deceased owe items to the Three Jewels or private individuals?" If they say there are, one should recover or repay them, and only then perform the rite. The protocol for performing the rite must establish four standards: first, determine whether they are co-initiates or not co-initiates; second, whether bequest was valid or invalid; third, distinguish between light and heavy [property]; fourth, reward labor and distribute shares. The preceding three standards involve rather numerous categories of matters; consult the unabridged text. As it violates the names of what is prohibited, it is not fitting to cite them copiously. As for the fourth, rewarding labor and distributing shares, the matters must be fully set forth.)
1.9
Procedure for Rewarding Labor: (Whenever performing the procedure of reward, one must possess meritorious labor conforming to the teaching so that the procedure is accomplished. That is to say, one who is endowed with the five virtues is entitled to receive this reward; if lacking them, he is not eligible. As for the five virtues: first, knowing what the sick person may eat and may not eat, and giving accordingly; second, not loathing excrement, urine, spit, or vomit; third, being able to prepare decoctions and medicines for the sick person with an intent of seeing it through to the end; fourth, having a mind of loving-kindness—one must not lack this. [One asks:] "Does that person possess them or not?" If it is said that he possesses them, make him enumerate them. Having thoroughly ascertained that he possesses them, one then performs the rite, conveniently asking for harmony, vetting the assembly, etc., as usual.)
1.10
Text of the Karman for Rewarding Labor: "Saṅgho suṇātu, bhadantas! Bhikṣu So-and-so has passed away in this dwelling place (if another place, one should say 'that dwelling place'). All his robes, bowl, sitting mat, needle case, and robe-holding sack or vessel (if any of the six items are missing, name according to what is actually present) ought to be distributed by the present Saṅgha. If the Saṅgha's time has arrived, may the Saṅgha tolerate and listen: the Saṅgha now gives [them] to Bhikṣu So-and-so, the caregiver. Such is the jñapti. Saṅgho suṇātu, bhadantas! Bhikṣu So-and-so has passed away in this dwelling place. All his robes, bowl, sitting mat, needle case, and robe-holding sack or vessel ought to be distributed by the present Saṅgha. [The Saṅgha] now gives [them] to Bhikṣu So-and-so, the caregiver. Whichever elders tolerate that the Saṅgha gives the robes, bowl, sitting mat, needle case, and robe-holding sack or vessel to Bhikṣu So-and-so, the caregiver, remain silent; whoever does not tolerate it, speak! The Saṅgha has already tolerated giving the robes, bowl, sitting mat, needle case, and robe-holding sack or vessel to Bhikṣu So-and-so, the caregiver. Because the Saṅgha is silent in tolerance, thus is this matter retained." (The procedure for rewarding labor being finished, the next business is distributing the robes. However, according to the principles of the Dharmaguptaka and the explicit text of the Daśabhāṇavāra, one must first appoint a person endowed with the five virtues to act as the robe-distributor—that is, not partial, not wrathful, not fearful, not deluded, knowing what has been distributed and what has not been distributed, and taking into account the time, price, color, etc. Only after appointing this person does one carry out the rite of assigning shares. Some have established three rites, but their consideration of the text is unclear. Moreover, current practice mostly carries out the one-jñapti, two-karman rite to effect the distribution, but I truly fear this is difficult to substantiate and gravely deficient. In the protocol of our school's practice, it is strictly necessary to appoint a specific person to administer the rite. Inquiring about harmony, etc., are all as above.)
1.11
Text of the Karman for Appointing the Robe-Distributor: "Saṅgho suṇātu, bhadantas! If the Saṅgha's time has arrived, may the Saṅgha tolerate and listen. [The Saṅgha] now appoints Bhikṣu So-and-so to act as the robe-distributor for the Saṅgha. Such is the jñapti. Saṅgho suṇātu, bhadantas! [The Saṅgha] now appoints Bhikṣu So-and-so to act as the robe-distributor for the Saṅgha. Whichever elders tolerate that the Saṅgha appoints Bhikṣu So-and-so to act as the robe-distributor, remain silent; whoever does not tolerate it, speak! The Saṅgha has already tolerated the appointment of Bhikṣu So-and-so to act as the robe-distributor for the Saṅgha. Because the Saṅgha is silent in tolerance, thus is this matter retained."
1.12
Text of the Karman for Distributing Light Belongings: "Saṅgho suṇātu, bhadantas! Bhikṣu So-and-so has passed away in this dwelling place (if he died in another place, say 'that dwelling place'). All of his robes and non-robe items ought to be distributed by the present Saṅgha. If the Saṅgha's time has arrived, may the Saṅgha tolerate and listen: the Saṅgha now gives them to Bhikṣu So-and-so and Bhikṣu So-and-so, who shall return them to the Saṅgha. Such is the jñapti. Saṅgho suṇātu, bhadantas! Bhikṣu So-and-so has passed away in this dwelling place. All of his robes and non-robe items ought to be distributed by the present Saṅgha. The Saṅgha now gives them to Bhikṣu So-and-so and Bhikṣu So-and-so, who shall return them to the Saṅgha. Whichever elders tolerate that Bhikṣu So-and-so has passed away in this dwelling place, all of his robes and non-robe items ought to be distributed by the present Saṅgha, and the Saṅgha now gives them to Bhikṣu So-and-so and Bhikṣu So-and-so, who shall return them to the Saṅgha, remain silent; whoever does not tolerate it, speak! The Saṅgha has already tolerated taking these robes and items and giving them to Bhikṣu So-and-so and Bhikṣu So-and-so, who shall return them to the Saṅgha. Because the Saṅgha is silent in tolerance, thus is this matter retained." Procedure for Three Persons to Distribute the Belongings of a Deceased Bhikṣu: (One should say:) "Two bhadantas, focus your minds! Bhikṣu So-and-so has passed away in this dwelling place. All of his robes and non-robe items ought to be distributed by the present Saṅgha. In this place there is no Saṅgha; these robes belong to us, they are our share." (Should be spoken three times. Once one person has spoken it, the other two persons do not need to speak.) Procedure for One Person to Mentally Distribute the Belongings of a Deceased Bhikṣu: (One should say:) "Bhikṣu So-and-so has passed away in this dwelling place. All of his robes and non-robe items ought to be distributed by the present Saṅgha. In this place there is no Saṅgha; these robes belong to me, and I ought to use them." (Spoken once.)
1.13
Text on Receiving and Maintaining the Three Robes: (The three robes embody the virtue of the Way; the three holy ones treasure them. The scriptural texts venerate them similarly to a stūpa. Their designations and substance manifest unprecedented phenomena; their efficacy destroys the ninety-six non-Buddhist schools. In wearing, practicing, and guarding them, one must comply with the holy Dharma. If one does not formally receive them, the robe is treated as having no robe. Both other schools and our own school all rule that they must be received. The instructions of the steadfastly compassionate one should fortunately be received and borne in mind.)
1.14
Text for Receiving the Saṃghāṭī: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this robe is a saṃghāṭī of fifteen strips; I receive and maintain it as a cut robe of three long and one short [units]." (Spoken three times.) The other replies: "It is permissible." (The rest are all analogous to this. Only according to the classification of the teachings, the great robe has three ranks and nine grades: from nine strips to thirteen strips, all are called 'two long and one short'; fifteen, seventeen, and nineteen are all called 'three long and one short'; twenty-one, twenty-three, and twenty-five are all called 'four long and one short'. At the time of performing the rite, name it accordingly as should be known.)
1.15
Text for Receiving the Seven-Strip Robe: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this robe is an uttarāsaṅga of seven strips; I receive and maintain it as a cut robe of two long and one short [units]." (Spoken three times.) Text for Receiving the Five-Strip Robe: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this robe is an antarvāsas of five strips; I receive and maintain it as a cut robe of one long and one short [unit]." (Spoken three times.) Text for Relinquishing the Three Robes: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this saṃghāṭī is among my three robes, which I originally received and maintained. Now, for the sake of replacement, I relinquish it." (Spoken three times. For the other two robes, it is also like this; relinquish them accordingly.) If the three robes (are in a different place and will not be gathered in time for the night, one should relinquish them from afar facing one bhikṣu, performing the rite by saying:) "Bhadanta, focus your mind! I, Bhikṣu So-and-so: that saṃghāṭī is among my three robes, which I originally received and maintained. Now, because of not gathering [them] in time, I relinquish it." (Spoken three times. For the other two robes, relinquish them accordingly. If there is no bhikṣu, one should mentally resolve and verbally express it; accordingly, merely omit the initial phrase "Bhadanta, focus your mind!" All the rest is the same as above.)
1.16
Text of the Procedure for Receiving and Maintaining the Niṣīdana: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this niṣīdana was made conforming to the measure; I now receive and maintain it." (Spoken three times.)
1.17
Text for Relinquishing: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this niṣīdana was made conforming to the measure; having previously received and maintained it, I now relinquish it." (Spoken three times.)
1.18
Text for Receiving and Maintaining the Bowl: "Bhadanta, focus your mind! I, Bhikṣu So-and-so: this pātra conforming to the measure I receive for constant use." (Spoken three times.)
1.19
Procedure for Vicarious Pure Donation: (One should invite a bhikṣu who is learned, upholds the precepts, is virtuous, and widely renowned, to act as the donor-trustee. If he is an elder, one should pay homage to his feet, kneel, join hands, and invite him; if he is junior, omit paying homage to his feet. Bhikṣuṇīs, śikṣamāṇās, śrāmaṇeras, and śrāmaṇerīs are all permissible. If inviting a bhikṣu, say:) "Bhadanta, focus your mind! I, Bhikṣu So-and-so, now invite the bhadanta to be my donor-trustee for vicarious pure donation of robes, medicine, and bowl. May the bhadanta act as my donor-trustee for vicarious pure donation of robes, medicine, and bowl out of compassion!" (Spoken three times. From this time onward, one should declare pure donation facing a single bhikṣu; however, one must not declare pure donation directly to the face of the donor-trustee, nor inform him so as to let him know.)
1.20
Text for Declaring Pure Donation: "Bhadanta, focus your mind! I, Bhikṣu So-and-so, have this extra robe which has not been made pure. Now, for the sake of vicarious pure donation, I donate it to the bhadanta." (Having spoken this, one should hand it over to that bhikṣu. That bhikṣu, having received it, should say to him:) "Elder, focus your mind! You, elder, have this extra robe which has not been made pure; for the sake of vicarious pure donation, you donate it to me, and I now receive it." (Having received it, he should ask him:) "Who is your donor-trustee?" (He replies:) "So-and-so." (The recipient should speak as follows:) "Elder, focus your mind! You, elder, have this extra robe which has not been made pure; for the sake of vicarious pure donation, you donate it to me, and I now receive it. You, elder, stated yourself that the donor-trustee is So-and-so. I take this item and donate it to So-and-so. This robe is now the property of So-and-so. Elder, guard it for So-and-so, and use it as you wish." (Spoken once.)
1.21
Procedure for Receiving Untimely Syrups: "Bhadanta, focus your mind! I, Bhikṣu So-and-so, now on account of illness from thirst: this is pear syrup (for other fruit juices, etc., name them accordingly); desiring to consume it past the improper time, I now receive it before the bhadanta." (Spoken three times. Other syrups are modeled on this.)
1.22
Text for Receiving Seven-Day Medicines: "Bhadanta, focus your mind! I, Bhikṣu So-and-so, on account of a certain illness: this ghee and oil is a seven-day medicine; desiring to consume it while keeping it overnight for seven days, I now receive it before the bhadanta." (Spoken three times.)
1.23
Text for receiving lifetime medicine: "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, now on account of such-and-such an illness (state according to the affliction, such as warm or cold), receive this lifetime medicine, ginger and pepper, etc., in order to store it overnight and take it for a long period, from the Bhadanta." (Spoken three times.) The other answers, saying: "It is well." (Furthermore, there are four kinds of medicines: namely, timely, untimely, seven-day, and lifetime. If the four medicines are blended together, follow the predominant one and take it as such. Once taken, do not allow those who have not received full ordination to touch it. Within their prescribed limits, they may be taken at all times without interval, whether day or night. If, having recovered from illness or without being ill, one takes it, in all cases one commits a duṣkṛta. Furthermore, there are foolish elders in the world who, during the untimely period, drink milk, curd, fermented soybean broth, jujube soup, rice water, and the like, as well as fruits such as pomegranate, pear, crabapple, grape, and red apple, chewing them at will, swallowing the juice. They claim the teachings permit this, which is truly deeply lamentable. When making juices from fruits and the like, the Sage ordered that one pound and press them, separating the juice from the dregs, discarding the dregs and keeping the juice, taking it when clear, and then diluting it with pure water to disrupt its original flavor. Only when prepared in accordance with the Dharma in this manner is it permitted. Letting one's mind flow unchecked as before is truly an audacious insult [to the Dharma]. Furthermore, some mix dried parched-barley meal with medicines such as wolfberry and pound them, or mix sesame meal with ghee, honey, and the like to consume as untimely medicine. In cases such as these, with every swallow one commits a prāyaścittika. This is the reckless conduct of foolish, corrupt, and misguided thoughts. Those who maintain their precepts and preserve the Way must be cautious of this in their practice.)
1.24
Method of deśanā for naiḥsargika-prāyaścittika (forfeiture is specifically limited to the thirty rules, while the meaning of deśanā extends to the other categories of offenses).
1.25
When intending to forfeit a robe (one should reflect clearly and gather all the robes regarding which an offense was committed; having gathered them thus), first deśanā with mental self-reproach, removing eight grades of duṣkṛta offenses. (However, these eight grades may not necessarily be incurred by everyone. Now, in accordance with the text and meaning, their characteristics are presented. One should examine oneself with an introspective heart according to the text; knowing that one has them, cite their names and deśanā them.) As for the eight grades: First, having committed the fundamental prāyaścittika, and already being aware of the offense, one forms a thought of concealment (praticchādana) and, remaining in the same sīmā with pure bhikṣus, passes the night; thus one commits one grade of duṣkṛta of praticchādana. Having passed a second night, one further commits a duṣkṛta of cumulative praticchādana. (These two grades of offenses arise from the fundamental prāyaścittika offense.) If, having committed an offense regarding a naiḥsargika robe, one wears it without forfeiting it, each time one wears and uses an impure robe, one incurs a duṣkṛta. (This is fundamental.) Further remembering and knowing this offense, one forms a thought of praticchādana, and staying together with the pure Saṅgha overnight, commits a duṣkṛta of praticchādana. Having passed a second night, one further commits a duṣkṛta of cumulative praticchādana. (These are the three grades regarding wearing and using.) Remembering and knowing all the various offenses listed above to be offenses, one forms a thought of praticchādana, and when the Saṅgha conducts the poṣadha-recitation and asks the three questions, one commits a duṣkṛta of false speech by remaining silent. (This is fundamental.) Further forming a thought of praticchādana toward this offense and passing one night, one incurs a duṣkṛta of praticchādana. Again forming a thought of praticchādana toward these two grades and passing a second night, one further commits a duṣkṛta of cumulative praticchādana. (These are the three grades regarding false speech by silence.) One repents of these eight grades through mental self-reproach. (The rite for conducting the deśanā: one should bare the right shoulder and with sincere mind pay homage to the Buddhas of the ten directions. Generating a deeply reverent heart as if they were right before one's eyes, one deeply reproaches oneself, realizing that due to lack of shame and remorse, one held the holy teachings in contempt and thus incurred karmic offenses. When the retribution ripens in the three times, one will certainly receive it without doubt; thinking of this, tears stream down like rain, and weeping with grief, one raises profound shame and remorse. Thereafter, perform the procedure, saying:) "I, the bhikṣu named so-and-so, having intentionally kept many extra robes (if remembering the number, state according to the number), have committed naiḥsargika-prāyaścittika. Among these, there are unremembered numbers of duṣkṛtas for wearing and using impure robes (if remembering the number, state according to the number; the same applies below). Having formed thoughts of praticchādana toward this offense, I have committed an unremembered number of duṣkṛtas of praticchādana. Further, I have committed an unremembered number of duṣkṛtas of cumulative praticchādana. When the Saṅgha conducted the poṣadha-recitation, I committed an unremembered number of duṣkṛtas of false speech by remaining silent. Among these, I have committed an unremembered number of duṣkṛtas of praticchādana. Further, I have committed an unremembered number of duṣkṛtas of cumulative praticchādana. Now before the Buddhas I reveal and deśanā them, not daring to conceal them. With deśanā there is ease and happiness; without deśanā there is no ease and happiness. Remembering the offenses, I reveal them; knowing them, I do not conceal them. May the Buddhas remember my pure body of precepts and my endowment with a pure poṣadha. I now reproach my mind and give rise to revulsion." (Said once.) Next, deśanā the two fundamental duṣkṛtas of wearing/using and silence/false speech (cite them in accordance with the preceding). Next, deśanā the two duṣkṛtas of praticchādana under prāyaścittika (likewise cite according to their names as above, as should be understood). Under the subordinate positions of the other categories of offenses, there are five grades of duṣkṛtas. (If one has not passed a poṣadha-recitation, there are only two grades, as should be understood accordingly.) The procedures for their deśanā are entirely identical to the ritual above (differing only in citing the respective fundamental offense).
1.26
Text for forfeiting property (In all cases of wishing to forfeit property [involved in an offense], it depends on the two sīmās. The Saṅgha within the sīmā must all be assembled. Therefore, the Vinaya states: "Whether the Saṅgha, many persons, or one person, they must all be gathered together; one must not forfeit to a separate group. If one forfeits [to a separate group], the forfeiture is invalid and one incurs a duṣkṛta. Only thread and mattresses, two precious items, are permitted to be forfeited to a separate group; except for these, it is not permitted in any case.")
1.27
"Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, having intentionally kept many extra robes (if knowing the number, one must state it according to the original count) past ten days, have committed naiḥsargika-prāyaścittika. I now take this robe-cloth and forfeit it to the Bhadanta." (Said once.) The other answers: "It is well." (And then receives it.) Likewise, spending a night separated from the three robes (state according to the name, whether one, two, or three) is a naiḥsargika-prāyaścittika. Obtaining wealth through trading (such-and-such amount or many) is a naiḥsargika-prāyaścittika. Or begging robes from a householder who is not a relative (such-and-such amount or many) is a naiḥsargika-prāyaścittika. (And so on, up to diverting Saṅgha property, all should be stated according to their names, as should be understood.) Text for requesting a confessor (One should face a single pure bhikṣu who has committed no offense, whether minor or major. Therefore, the Vinaya states: "One should go to the presence of a pure person." Why must it be so? If that person has committed an offense, he is bound himself; being bound himself, how could he save another? The text says:) "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, now request the Bhadanta to act as the confessor for my prāyaścittika. May the Bhadanta act as the confessor for my prāyaścittika, out of compassion." (Spoken three times. The answer is: "It is well.")
1.28
Properly explaining the method of deśanā (The text says:) "Bhadanta, be single-minded. I, the bhikṣu named so-and-so, having intentionally kept many extra items of wealth (stating the count of such-and-such amount) past ten days, have committed naiḥsargika-prāyaścittika. These robes have already been forfeited to the Bhadanta (if forfeited to another person, one should say 'already forfeited to another person'). Among these, there is an unremembered number of fundamental prāyaścittika offenses (if the few [offenses] are known in meaning, one should state them accordingly; as with the three robes, always state the number, not saying 'many'; or if after a long period of time they were worn, used, and completely destroyed, for each one commits a fundamental prāyaścittika offense, also an unremembered number; if the wealth is intact, these words are not needed). Now before the Bhadanta, I reveal and deśanā them, not daring to conceal them. With deśanā there is ease and happiness; without deśanā there is no ease and happiness. Remembering the offenses, I reveal them; knowing them, I dare not conceal them. May the Bhadanta remember my pure body of precepts and my endowment with a pure poṣadha." (Spoken three times thus.)
1.29
The confessor should speak (to him, saying:) "Does the elder himself recognize the characteristics of this offense?" (The other should answer, saying:) "I recognize them." The confessor (again says:) "You should reproach your mind and give rise to deep revulsion." The answer is: "It is well." (A junior says: "I will uphold it respectfully.") This concludes the explanation concerning extra robes. The remaining precepts may be known by analogy. Next, explaining the method for returning property (Among these thirty precepts, five precepts in total—extra robes, a one-day robe, an extra alms bowl, seven-day medicine, and [keeping robes given in] urgent gift past the time—must be returned after passing a night. The remaining precepts are all returned immediately while seated. If articles of the same category as these five precepts are forfeited together, they may also follow them in passing a night. Only separated three robes, six-year rugs, and the like, which ought to be forfeited, definitely do not need to pass a night; they are returned immediately while seated. If one borrows another's three robes and successfully performs their formal determination, if one is separated from them overnight, one loses their formal determination and commits a prāyaścittika offense; one only deśanās the offense; since the robes are another's property, it is not appropriate to forfeit them, as should be understood).
1.30
Method of āvīkaraṇa upon recognizing an offense (the meaning applies generally to the five categories of offenses): The Buddha said that one should go to the presence of a single pure bhikṣu, fully adopt monastic deportment, and state the name of the offense committed. (One should make the statement:) "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, have committed such-and-such an offense. Now before the Bhadanta I reveal it; later I will deśanā it in accordance with the Dharma." (Spoken three times.)
1.31
Method of āvīkaraṇa for doubtful offenses (the meaning applies generally to the five categories of offenses): The Vinaya states that when one has doubts regarding having committed an offense and is pressed to recite, the Buddha said that having revealed it, one is permitted to hear the precepts. (In accordance with the principle, the procedure says:) "Bhadanta, preserve mindfulness. I, the bhikṣu named so-and-so, have generated doubt regarding such-and-such an offense. Now before the Bhadanta I reveal it. Later, when I am free of doubt, I will deśanā it in accordance with the Dharma." (Spoken three times.) The other should say: "It is well." Method for making the procedure of leftover food after eating to satisfaction (One should take the food and, facing a bhikṣu who has not eaten to satisfaction, speak thus:) "Bhadanta, I have eaten to satisfaction. May the Bhadanta know this and see this: I perform the procedure of leftover food." (The other should immediately take a small portion of food, and say: "I have finished eating; you may take and eat it.")
1.32
Text for requesting dependence: "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, now request the Bhadanta to be my ācārya of dependence (niśrayācārya). May the Bhadanta act as my ācārya of dependence. Relying upon the Bhadanta, I will be able to dwell in accordance with the Dharma, out of compassion." (Spoken three times.) The other should respond, saying: "It is well," or say: "I give dependence," or say: "Do not be heedless." (Using any one of these three expressions is acceptable; there is no need to speak all of them.)
1.33
Text of formal notification for entering a village before or after a meal when sharing an invitation: "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, previously accepted an invitation from so-and-so. Now, having a certain matter, I wish to enter such-and-such a village and go to such-and-such a house. I inform the Bhadanta so that he may know." (Having given formal notification, if one goes to another place or returns midway, one loses the validity of the previous procedure. If one wishes to go, one must perform the procedure again.)
1.34
Text of notification for entering a village at an untimely hour: "Bhadanta, preserve single-minded mindfulness. I, the bhikṣu named so-and-so, enter such-and-such a village at an untimely hour to go to such-and-such a house. I inform the Bhadanta so that he may know." The other answers, saying: "Yes." (If there is an invitation or summons, there is no need to make a notification.)
1.35
Method of practicing the six recollections: The first recollection: Knowing whether the new moon's month is full or short (If the month is full, before the fifteenth day of the śuklapakṣa, one should say: "This month is full, the śuklapakṣa, the first day," up to "the fifteenth day," stating it according to the day. From the sixteenth day onward, all are called the kṛṣṇapakṣa; one should say: "This month is full, the kṛṣṇapakṣa, the first day," up to "the fifteenth day," stating it accordingly. If the month is short, one should say: "This month is short," performing the procedure as before. If following the Mahāsāṃghika-vinaya, the śuklapakṣa is always full, while the kṛṣṇapakṣa is stated according to whether it is full or short. Now, since we wish to know the differences between the monastic and secular calendars of this land, which differ from the Mahāsāṃghika-vinaya, in performing the procedure according to that western land, one can generally designate the month as full or short based on the extended meaning, while additionally indicating the distinction between the śukla and kṛṣṇa fortnights of the śramaṇas.)
1.36
The second contemplation is according to the place of eating: If one constantly eats by begging, [one should say,] 'I constantly beg for food.' If one eats after having already eaten, [one should say,] 'I myself eat after having already eaten.' If one eats saṅgha food, [one should say,] 'I eat saṅgha food.' If one eats with no fixed place, [one should say,] 'Below, I turn my back on an invitation to eat.' If there is only one invitation, one resolves to attend it oneself. If there are many invitation places and one cannot attend all of them oneself, one attends one invitation oneself, and for the remainder one should send a person to attend. As for the person sent to attend a certain place, both bhikṣus and śrāmaṇeras are permissible. One performs the procedure, saying: 'Venerable so-and-so, a dānapati has invited me to the five staple foods. Having business, I cannot go; I now give it to you.' If no person is available, according to the Mahāsāṃghika and Mahīśāsaka [vinayas], one should perform a mental resolution to relinquish it: 'I, bhikṣu so-and-so, this morning a dānapati gave me the five staple foods. I transfer and give them to bhikṣu so-and-so. The dānapati has no claim on me; I shall eat.' (If one turns one's back on the former donor's invitation and turns to the later donor's, one should say this three times; if one turns one's back on the later and turns to the former donor's, one says it once).
1.37
The third contemplation is knowing the time and count of receiving the precepts. [One should say,] 'I, in such-and-such a year, month, day, and time, received the complete precepts; [at that time, the shadow of] a one-foot stick was such-and-such a shadow.' (If one has no varṣā [rains retreats]; if one has varṣā, one declares it according to the amount).
1.38
The fourth contemplation is knowing whether one's robes and bowl have been received and purified or not: If the three robes are incomplete, one resolves to make them complete. If they are complete, one resolves to sustain them. If one has extra property, one resolves to declare it purified. If one's robes are complete or incomplete, one resolves to complete them according to what is lacking. If extra robes are purified or not purified, if they are not yet [purified], one resolves to purify them. If robes and bowl are both complete and have been received, and extra property has been purified, [one should say,] 'The three robes and bowl are complete and have been sustained; all extra robes have been declared purified.'
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