Posadha skandhaka

Transcription

1 四分律 Dharmaguptaka Vinaya 說戒揵度 Poṣadha Skandhaka 大正藏 ( 中華電子佛典版 ) 冊 22, 頁 816~830 Taishō (CBETA edition), vol. 22, pp 菩提翻譯委員會譯 Translated by the Bodhi Translation Committee 菩提文教基金會出版 Published by the Bodhi Foundation for Culture and Education 2017 年 7 月 3 日 July 3, 2017 菩提文教基金會版權所有 Bodhi Foundation for Culture and Education 官方網站.. Website: Poṣadha 說戒揵度上 [816c] Poṣadha Skandhaka, Part One 爾時佛在羅閱城 時城中諸外道梵志, 月三時集會 : 月八日 十四日 十五日, 眾人大集來往周旋, 共為知友給與飲食, 極相愛念經日供養 [1] 時瓶沙王在閣堂上, 遙見大眾往詣梵志聚會處, 即便問左右人言 : 今此諸人, 為欲何所至? 答 At this time, the Buddha had been staying in Rājagṛha. Brahmin priests and non-buddhist practitioners gathered in the city on three days of the month: the eighth, fourteenth, and fifteenth. Many people attended these gatherings, visiting and mingling with each other. 2 As they became friendly with the priests and practitioners, they made offerings of food and drink. Great affection arose and the offerings continued all day. On one such day, King Bimbisāra was on the terrace of his palace. From afar he saw many people going to the brahmins meeting place. He asked his attendants, Why are so many people going there? They answered, May it 1 The English translation is based on emendations to the original punctuation: 共為知友給與飲食, 極相愛念經日供養 (original, p. 816c9) 共為知友, 給與飲食, 極相愛念, 經日供養 (emended) 2 In other versions of the Vinaya, these gatherings are identified as poṣadha or uposatha.

2 Poṣadha [816c] 2 言 : 王今知之, 此城中梵志, 月三集會, 八日 十四日 十五日, 眾人來往周旋, 共為知友給與飲食, 極相愛念, 是故眾人往詣梵志聚集處 時瓶沙王即下閣堂, 往詣世尊所, 頭面禮足已在一面坐, 白佛言 : 今此羅閱城中諸梵志, 月三時集會 : 八日 十四日 十五日, 周旋往返共為知友給與飲食 善哉世尊! 今勅諸比丘, 令月三時集會 : 八日 十四日 十五日, 亦當使眾人周旋往來, 共為知友給與飲食 我及群臣亦當來集 時世尊默然受王瓶沙語 王見世尊默然受語已, 即從座起頭面禮足遶已而去 時世尊以此因緣集比丘僧, 告言 : 今此羅閱城中諸梵志, 月三時會 : 八日 十四日 十五日, 共相往來周旋, 共為知友給與飲食極相愛念 汝亦月 be known to Your Majesty, the brahmins of this city gather on three days of the month, the eighth, fourteenth, and fifteenth. Many people attend these gatherings, visiting and mingling with each, becoming friendly, making offerings of food and drink, and great affection arises among them. This is why many people are going to the brahmins meeting place. Then King Bimbisāra descended from the terrace and went to the Buddha s residence. The king bowed at his feet and sat at one side. He said to the Buddha, The brahmins of Rājagṛha gather in the city on three days of the month, the eighth, fourteenth, and fifteenth. People attend these gatherings, mix, mingle, become friendly and make offerings of food and drink. World-honored One! It would be excellent if you ordered your bhikṣus to gather on these three days of the month, the eighth, fourteenth, and fifteenth, so that people would visit, mingle, become friends, and offer food and drinks. I would also come with my officials. At this time, the World-Honored One accepted King Bimbisāra s suggestion in silence. Seeing that the Worldhonored One accept his suggestion in silence, the king got up from his seat, bowed at the Buddha s feet, circumambulated, and left. Then on account of this, the World-Honored One gathered the bhikṣus and said to them, The brahmins of Rājagṛha gather in the city on three days of the month: the eighth, fourteenth, and fifteenth. Many people come to these gatherings, visiting and mingling, becoming friendly, offering food and drinks, with great affection arising. You

3 Poṣadha [817a] 3 三時會 : 八日 十四日 十五日集, 亦使眾人來往周旋, 共為知友給與飲食 瓶沙王及群臣亦當來集 答言 : 如是 世尊! 時諸比丘受教已, 月三時集 : 八日 十四 817a01 日 十五日, 時大眾集周旋往來, 共為知友給與飲食 王瓶沙亦復將諸群臣大眾來集 時諸比丘來集已, 各各默然而坐, 諸長者白諸比丘言 : 我等欲聞說法 諸比丘不敢說, 以此事白佛, 佛言 : 聽汝等與說法 既聽已, 不知當說何法? 佛言 : 自今已去, 聽說契經 時諸比丘欲分別說義, 當說義時不具說文句, 各自生疑, 佛言 : 聽說義不具說文句 時二比丘, 共一高座說法, 佛言 : 不應爾 二比丘同一高座說法共諍, 佛言 : 不應爾 彼相近敷高座說義, 互求長短, 佛言 : 不應爾 彼因說 should also gather on these three days of the month, the eighth, fourteenth, and fifteenth, so that many people attend your gatherings, visit, mingle, become friends, and offer food and drink. King Bimbisāra will also come with his officials. The bhikṣus replied, As you say, World- Honored One. After receiving the Buddha s instructions, the bhikṣus gathered on three days of the month, the eighth, fourteenth, and fifteenth. [817a] On these days, many people attended their gatherings, visiting, mingling, becoming friendly, and offering food and drink. King Bimbisāra also brought a large group of officials to the gathering. One on occasion, the bhikṣus gathered together, with each one sitting in silence. Elder householders said to the bhikṣus, We would like to learn the Dharma. None of the bhikṣus dared to teach the Dharma. The elders reported this to the Buddha. The Buddha said, I allow that you teach them the Dharma. After permission had been granted, the bhikṣus did not know what to teach. The Buddha said, I allow that hereafter, you may teach the sūtras. Then the bhikṣus wished to expound the meanings of the sūtras without teaching the original wording, but they were unsure. The Buddha said, I allow you to expound the meanings without teaching the original wording. One time, two bhikṣus taught the Dharma sharing the same high bench. The Buddha said, This should not be done. Two bhikṣus taught the Dharma sharing the same high bench, and they argued with each other. The Buddha said, This should not be done. Two bhikṣus arranged their high seats next to each other and expounded the

4 Poṣadha [817a] 4 義共相逼切, 佛言 : 不應爾 時諸比丘二人共同聲合唄, 佛言 : 不應爾 時諸比丘欲歌詠聲說法, 佛言 : 聽 時有一比丘, 去世尊不遠, 極過差歌詠聲說法 佛聞已即告此比丘 : 汝莫如是說法, 汝當如如來處中說法, 勿與凡世人同 欲說法者, 當如舍利弗 目揵連平等說法, 勿與凡世人同說法 諸比丘! 若過差歌詠聲說法, 有五過失 何等五? 若比丘過差歌詠聲說法, 便自生貪著愛樂音聲, 是謂第一過失 復次若比丘過差歌詠聲說法, 其有聞者生貪著愛樂其聲, 是謂比丘第二過失 復次若比丘過差歌詠聲說法, 其有聞者令其習學, 是謂比丘第三過失 復次比丘過差歌詠聲說法, 諸 meaning of the sūtras, but criticized each other. The Buddha said, This should not be done. Two bhikṣus pressed against each other as they expounded the meanings. The Buddha said, This should not be done. On one occasion, the bhikṣus had two bhikṣus chant [the sūtras] in unison. The Buddha said, This should not be done. One time, the bhikṣus wished to teach the Dharma with a melodious voice. The Buddha said, This is allowable. One time, a bhikṣu not far from the World-Honored One taught the Dharma with an overly melodious voice. After listening to this, the Buddha told this bhikṣu, Do not teach the Dharma this way. Teach the Dharma as the Tathāgata does, taking the middle way. Do not imitate the common people. If you are going to teach the Dharma, follow the example of Śāriputra and Maudgalyāyana, who teach the Dharma with equanimity. Do not imitate the common people. Bhikṣus, there are five faults in teaching the Dharma with an overly melodious voice. What are the five? (1) When a bhikṣu teaches the Dharma with an overly melodious voice, pleasure and attachment to his own voice may arise in him. This is the first fault. (2) When a bhikṣu teaches the Dharma with an overly melodious voice, pleasure and attachment to his voice may arise in those who are listening. This is the second fault for bhikṣus. (3) When a bhikṣu teaches the Dharma with an overly melodious voice, those who hear it may wish to imitate him. This is the third fault for bhikṣus. (4) When [brahmin] elders hear a bhikṣu teach the Dharma with an overly

5 Poṣadha [817b] 5 長者聞皆共譏嫌言 : 我等所習歌詠聲, 比丘亦如是說法 便生慢心不恭敬, 是謂比丘第四過失 復次若比丘過差歌詠聲說法, 若在寂靜之處思惟, 緣憶音聲以亂 817b01 禪定, 是謂比丘第五過失 melodious voice, they may criticize him, saying, This bhikṣu teaches the Dharma using the same type of melodious voice that we have learned. As a result, they may become arrogant and disrespectful. This is the fourth fault for bhikṣus. (5) When a bhikṣu teaches the Dharma with an overly melodious voice, then later, when he is meditating in a quiet place, the memory of the sound of his voice may become a mental object which disturbs his mental concentration. This is the fifth fault for bhikṣus. [817b] 時諸比丘欲夜集一處說法, 佛言 : 聽說 諸比丘不知何日集, 佛言 : 聽十五日 十四日 十三日, 若十日 若九日 若八日 若五日 若三日 若二日 若日日說 若說法人少, 應次第請說 彼不肯說, 佛言 : 不應爾 聽應極少下至說一偈一偈者 : 諸惡莫作, 諸善奉行 ; 自淨其意, 是諸佛教 若不肯者, 當如法治 時諸比丘夜集欲說法, 時坐卑座有疑, 佛言 : 若夜集說法者, 座高卑無 One time, the bhikṣus wished to gather in one place to teach the Dharma at night. The Buddha said, You may teach the Dharma at night. The bhikṣus did not know when to gather. The Buddha said, You may teach the Dharma on the fifteenth, fourteenth, thirteenth, tenth, ninth, eighth, fifth, third, or second days, or every day. If there is a small number of bhikṣus teaching the Dharma, they should be invited to teach in sequence [of ordination seniority]. Some of these bhikṣus were unwilling to teach the Dharma. The Buddha said, You should not be unwilling. I allow that you teach at least one verse, for example, Refraining from evil, carrying out the good, and purifying one s mind: this is the teaching of all Buddhas. 3 Anyone who is unwilling to teach shall be dealt with according to the rules. One time, the bhikṣus gathered at night to teach the Dharma. Those sitting on the lower seats had doubts. The Buddha said, If you gather at night to teach the Dharma, 3 This verse is found in the prologue of the Prātimokṣa, for example, Sifenlü jieben 四分僧戒本, CBETA, T22, no. 1430, p. 1030b1 2. It is also verse 183 of the Pāli Dhammapāda.

6 Poṣadha [817b] 6 在 時諸比丘夜集欲坐禪, 佛言 : 聽 時諸比丘睡眠, 佛言 : 比坐者當覺之 若手不相及者, 當持戶 若拂柄覺之 若與同意者, 當持革屣擲之 若猶故睡眠, 當持禪杖覺之 中有得禪杖覺已呵不受, 佛言 : 不應爾 若呵不受者, 當如法治 若復睡眠, 佛言 : 聽以水灑之 其中有得水灑者, 若呵不受, 亦當如法治 若故復睡眠, 佛言 : 當抆眼 若以水洗面 時諸比丘, 猶故復睡眠 佛言 : 當自摘耳鼻 若摩額上 若復睡眠, 當披張欝多羅僧以手摩捫其身, 若當起出戶外瞻視四方仰觀星宿, 若至經行處守攝諸根令心不散 爾時世尊在閑靜處思惟, 作是念言 : 我與諸比 do not worry about whether your seat is high or low. One time the bhikṣus gathered together at night to meditate. The Buddha said, That is allowed. Then some bhikṣus fell asleep. The Buddha said, A bhikṣu who falls asleep should be awakened by the person sitting beside him. If he is out of arm s reach, use a door-bar or the handle of a duster to awaken him. If you are on good terms with that person, you may throw a shoe at him. If there are still bhikṣus sleeping, use a meditation stick to awaken them. Some of those who were awakened by the meditation stick demanded that it not be used on them. The Buddha said, That should not be done. Those who demand that it not be used on them should be dealt with according to the rules. Some bhikṣus still fell asleep. The Buddha said, I allow that water may be sprinkled on them. Those who demand not to be sprinkled with water should also be dealt with according to the rules. Some were still sleepy. The Buddha said, They should rub their eyes or wash their face. At this time, some bhikṣus were still sleepy. The Buddha said, They should pull on their ears and nose, or rub their foreheads. If they are still sleepy, they may loosen their upper robes (uttarāsaṅga) and massage themselves. Or, they may get up, go outside, and look around in all four directions and upwards at the constellations. Or, they may go to the place for walking meditation to draw their faculties inward and concentrate their mind. On one occasion, while the World-Honored One was meditating in seclusion, it occurred to him, The precepts I

7 Poṣadha [817c] 7 丘結戒, 說波羅提木叉, 中有信心新受戒比丘, 未得聞戒, 不知當云何學戒? 我今寧可聽諸比丘集在一處說波羅提木叉 have established for bhikṣus can become their Prātimokṣa recitation. 4 There are newly ordained, faithful bhikṣus who haven t had the chance to learn the precepts, and are wondering how to learn them. I shall allow the bhikṣus to gather in one place to recite the Prātimokṣa. 戒 爾時世尊從靜處出, 以此因緣集諸比丘, 告言 : 我向者在靜處思惟, 心念言 : 我與諸比丘結戒, 及說波羅提木叉戒 有信心新受戒比丘, 未 817c01 得聞戒, 不知當云何學戒? 復自念言 : 我今寧可聽諸比丘集在一處說波羅提木 When the Buddha emerged from seclusion, he assembled the bhikṣus on this account, and said to them, While I was meditating in seclusion, it occurred to me, The precepts I have established for the bhikṣus can become their Prātimokṣa recitation. There are are newly ordained, faithful bhikṣus who haven t had the chance to learn the precepts, and are wondering how to learn them. [817c] I further thought, I shall allow the bhikṣus to gather in one place to recite the Prātimokṣa. 叉 以是故聽諸比丘, 共集在一處說波羅提木叉戒 作如是說 : 諸大德! 我今欲說波羅提木叉戒 汝等諦聽! 善心念之 [5] 若自知有犯者, 即應自懺悔, 不犯者默然 默然者, 知諸大德清淨 若有他問者, 亦如是答 如是比丘, 在眾中乃 For this reason, I allow that bhikṣus gather in one place and recite the precepts of the Prātimokṣa. Begin by saying, Venerable ones, I will now recite the precepts of the Prātimokṣa. Listen attentively and reflect upon them well! Those who are aware of committing an offense must confess and repent. Those who have not committed an offense shall remain silent. If there is silence, it means that all are pure. If you are asked by others [if you have committed an offense], reply in the same manner. A bhikṣu may be asked 4 Here, as in the Mahīśāsaka and Pāli Vinayas, the Buddha changes the format of poṣadha so that bhikṣus recite the precepts instead of teaching the Dharma. See Oldenberg, Vinaya Texts 1: ; Wufen lü 五分律 (Mahīśāsaka vinaya), CBETA, T22, no. 1421, p. 121b The English translation is based on emendations to the original punctuation: 汝等諦聽! 善心念之 (original, p. 817c5); 汝等諦聽, 善心念之! (emended)

8 Poṣadha [817c] 8 至三問, 憶念有罪不懺悔者, 得故妄語罪 故妄語者, 佛說障道法 若彼比丘憶念有罪, 欲求清淨者應懺悔, 懺悔得安樂 [about an offense] by the assembly up to three times. If he remembers committing the offense but does not confess and repent, he commits the offense of deliberate lying. 6 The Buddha has said that deliberate lying is an obstruction to the path. If a bhikṣu remembers committing an offense then he must repent with the intention to become pure. Confession and repentance bring forth peace and happiness. 波羅提木叉者, 戒也 自攝持威儀住處行根面首, 集眾善法三昧成就 [7] 我當說 當結 當發起 演布開現 反復分別 是故諸大德! 我今當說戒 共集在一處者, 同羯磨集在一處, 應與欲者受欲來, 現前應呵者不呵, 是故言應集在一處 Prātimokṣa refers to the precepts, which are selfrestraint, the observance of deportment, the abode, the root of practice, and the head. They give rise to wholesome dharmas and foster samādhi. 8 [The recitation master] will recite, establish, introduce, explain, make clear, and make many distinctions. This is why [he says], Venerable ones, I will now recite the precepts. Gather in one place. To perform a karman, all must gather in the same place. Those who are absent give their consent, which is conveyed by bhikṣus who are present. Those who are present and entitled to oppose do not oppose the motion. This is what it means to gather in one place. 諦聽善心念者, 端意專 心聽法, 故曰諦聽善心念 之 Listen attentively and reflect well means listening to the recitation carefully with undivided attention. This is what it means to listen attentively and reflect well. 6 Pācittika #1. 7 The English translation is based on emendations to the original punctuation: 自攝持威儀住處行根面首, 集眾善法三昧成就 (original, p. 817c11) 自攝, 持威儀, 住處 行根 面首, 集眾善法, 三昧成就 (emended) 8 The parallel passage in the Pāli Vinaya reads, Pātimokkha means: this is the beginning (ādiṃ), this is the head (mukhaṃ), this is the foremost (pamukhaṃ) of states that are good; therefore it is called Pātimokkha, Horner, Book of the Discipline 4:133.

9 Poṣadha [817c] 9 悔 有犯者, 所作犯事未懺 Committing an offense means one has committed an offense but has not repented. 無犯者不犯 若犯已懺 Not committed an offense means either one has not 悔 [9] committed an offense, or one has committed an offense and 若有他問亦如是答者 譬如一一比丘相問答 故妄語, 佛說障道法 者, 障何等道? 障初禪 二禪 三禪 四禪 空無 相無願, [10] 障須陀洹果乃 至阿羅漢果 懺悔則安樂 得何等安 樂? 得初禪乃至四禪 空 無相無願, 得須陀洹果乃 至阿羅漢果, 故曰懺悔則 安樂 時諸比丘, 欲歌詠聲說 戒, 佛言 : 聽歌詠聲說 戒 時諸比丘, 日日說戒疲 惓, 佛言 : 不應日日說 repented. If you are asked by others, you should reply in the same manner. For example, any bhikṣu may ask any other bhikṣu. The Buddha has said that deliberate lying is an obstruction to the path. What paths does it obstruct? It obstructs the first dhyāna, the second dhyāna, third dhyāna, fourth dhyāna, emptiness (śūnyatā), signlessness (animitta), and desirelessness (apraṇihita). It also obstructs the fruits of stream-enterer up to arhat. Confession and repentance bring forth peace and happiness. What kind of peace and happiness do they bring forth? They bring forth the first up to the fourth dhyānas, emptiness, signlessness, desirelessness, and the fruits of stream-enterer up to arhat. Therefore it is said that confession and repentance bring forth peace and happiness. On one occasion, the bhikṣus wished to recite the precepts by chanting. The Buddha said, You may recite the precepts by chanting. Then the bhikṣus recited the precepts every day, which became exhausting. The Buddha said, Do not recite the 9 The English translation is based on emendations to the original punctuation: 無犯者不犯 若犯已懺悔 (original, p. 817c18) 無犯者, 不犯, 若犯已懺悔 (emended) 10 The English translation is based on emendations to the original punctuation: 四禪 空無相無願, (original, p. 817c21) 四禪 空 無相 無願, (emended)

10 Poṣadha [818a] 10 戒 自今已去, 聽布薩日說戒 時諸長者, 問比丘言 : 今日是何日? 比丘言: 不知 皆慚愧 時諸比丘以此因緣白佛, 佛言 : 818a01 自今已去當數日 既數日而多忘 佛言 : 當作數法 時諸比丘以寶作數法, 佛言 : 不應爾 聽以骨 牙 角, 若銅 鐵 鉛 錫 白鑞 石 泥丸作 諸比丘患數法零落 佛言 : 聽作孔以繩縷貫, 置僧常大食少食處 夜集處 說戒處 若置杙上 若龍牙杙上, 若一日過 一時諸長者來問比丘言 : 今日是黑月 是白月耶? 諸比丘不知, 皆懷慚愧, 以此事往白佛, 佛言 : 聽作三十數法 十五屬黑月, 十五屬白月 時諸比丘用數法錯亂, 黑月數法墮白月數法中, precepts every day. I allow that hereafter, you recite the precepts on Poṣadha days. On one occasion, some elders asked the bhikṣus, What day is today? The bhikṣus said, We do not know, and felt ashamed. Then the bhikṣus told the Buddha what happened. The Buddha said, Hereafter, you should count the days. [818a] They tried to count the days, but they were often forgetful. The Buddha said, Use counting objects. Then the bhikṣus used precious objects as counting objects. The Buddha said, That should not be done. It is allowable to use pieces of bone, ivory, horn, bronze, iron, lead, tin, pewter, pebbles or clay pellets. The counting objects became scattered, which created difficulties for the bhikṣus. The Buddha said, It is allowable to make holes in the counting objects and thread them together. Put them in a place where the Saṅgha eats lunch or breakfast, gathers at night, or recites the Prātimokṣa. Hang them on a hook or a peg on the wall, and [mark] the passing of each day. On one occasion, some elders came and asked the bhikṣus, Is the moon waxing or waning today? 11 The bhikṣus did not know, and felt ashamed. They went to the Buddha about this matter. The Buddha said, I allow that you use thirty counting objects, fifteen for the waning moon and fifteen for the waxing moon. Then the bhikṣus mixed up the counting objects. The counting objects for the waning moon got mixed with those 11 The waning moon is called the dark half of the month (kṛṣṇapakṣa; 黑月 ), and the waxing moon is called the bright half (śuklapakṣa; 白月 ).

11 Poṣadha [818a] 11 白月數法墮黑月數法中, 佛言 : 自今已去聽黑月數法染使黑, 白月數法染使白 若患數法相雜破壞者, 佛言 : 聽中間安隔 時諸比丘, 欲十四日 若十五日說戒, 佛言 : 若王或改日, 隨王者法 時諸比丘, 不知為今日說戒 為明日說戒, 往白佛, 佛言 : 聽上座布薩日唱言 : 今日眾僧說戒 時諸比丘不知何時? 佛言 : 聽作時若量影時 若作破竹聲 若打地聲 若作烟 若吹貝 若打鼓 若打揵稚 若告語言 : 諸大德! 布薩說戒時到 時六群比丘聞世尊聽說戒, 便於園中若別房中, of the waxing moon, and the counting objects for the waxing moon got mixed with those of the waning moon. The Buddha said, I allow that hereafter, you dye the counting objects for the waning moon black and those for the waxing moon white. When the counting objects were mixed together and lost their color, the Buddha said, You may place a divider between them. On various occasions, the bhikṣus intended to recite the Prātimokṣa on the fourteenth, or on the fifteenth day of the month. The Buddha said, If the king changes the day, then follow royal decree. 12 On one occasion, the bhikṣus did not know whether to recite the Prātimokṣa on that day or the next day. They went to the Buddha, who said, I allow that on Poṣadha day, a senior bhikṣu makes this announcement: Today is the day for the Saṅgha to recite the Prātimokṣa. Then the bhikṣus did not know what time to recite the Prātimokṣa. The Buddha said, I allow that you signal the time by measuring the shadow, striking cracked bamboo, striking the ground, making smoke, blowing a conch, beating a drum, striking the gaṇṭā board, 13 or announcing, Venerable ones, it is time to recite the Prātimokṣa for Poṣadha. One time, the six bhikṣus, having learned the Worldhonored One had allowed recitation of the Prātimokṣa, 12 In a similar passage dealing in the Pravāraṇā skandhaka, the Buddha says, You may carry out pravāraṇā on the day that you determine [i.e., the fourteenth or fifteenth], but if the king changes the day, then follow royal decree. See Sifen lü, p. 837b1 3 (emphasis added to the phrase not found in the above passage). 13 In Sanskrit gaṇṭā means a bell or metal plate struck to mark the time. According to the Mahīśāsaka Vinaya, it is made of wood.

12 Poṣadha [818b] 12 [14] 與和尚阿闍梨 和同尚 同阿闍梨 同意親厚知 識, 別部說戒 時諸比丘聞, 中有少欲 知足 行頭陀 樂學戒 知慚愧者, 嫌責六群比丘 言 : 云何聞世尊聽說戒, 便自於園中 若別房中, 與和尚阿闍梨 若同和尚 同阿闍梨 親厚知識, 別 部說戒耶? 爾時大迦賓㝹在仙人住 處黑石山側, 在靜處思 惟, 而作是念 : 我今若往 說戒 若 818b01 不往, 我常 第一清淨 爾時世尊, 知長老大迦賓㝹心中所 念, 譬如力士屈申臂頃, 從耆闍崛山忽然不現, 乃 在仙人住處黑石山側, gathered with their preceptors, ācāryas, fellow preceptorpupils, fellow ācārya-pupils, other like-minded bhikṣus, friends, and acquaintances within the monastery grounds or in a separate room, and recited the prātimokṣa in a factional group. Then the bhikṣus learned of this matter, and those among them who had few desires, knew contentment, practiced dhūtas, delighted in learning precepts, and had a sense of shame criticized the six bhikṣus, The six bhikṣus, having learned that the World-honored One has allowed recitation of the Prātimokṣa, gathered with their preceptors, ācāryas, fellow preceptor-pupils, fellow ācārya-pupils, friends, and acquaintances within the monastery grounds or in a separate room, and recited the Prātimokṣa in a factional group. How can they do this? 15 At this time, Mahākalpina was meditating in seclusion by the black rock on the slope of Mount Ṛṣigiri. While meditating he thought, Whether I go to the Prātimokṣa recitation or stay here, I am still unmatched in purity. [818b] At this time, the World-honored One knew what the elder Mahākalpina was thinking, and in the same amount of time it takes for a strong man to bend his arm and straighten it again, he disappeared from Vulture Peak and reappeared on the black rock on the slope of Mount Ṛṣigiri. 14 The English translation is based on the following emendation: 和同尚 (original, p. 818a22) 同和尚 (emended, following the Koryŏ edition) 15 This episode continues on page 13 below, with the paragraph beginning, At this time, the bhikṣus... The account of Mahākalpina occurs in between, suggesting editorial insertion by the compilors of the Dharmaguptaka Vinaya. Commentor Fali remarks that in the accounts of both the six bhikṣus and Mahākalpina, the Buddha requires the bhikṣus to gather in a single place. See Sifenlü shu 四分律疏, CBETA, X41, no. 731, p. 723a3 5.

13 Poṣadha [818b] 13 時迦賓㝹禮世尊足已在一面坐 時世尊知而故問 : 汝在此閑靜處思惟, 心作是念 : 我今若往說戒若不往, 我常第一清淨 為爾已不? 答言 : 爾 在迦賓㝹前敷座而坐 佛言 : 如是! 如是! 迦賓㝹, 如汝所言 : 汝若往就說戒 若不往, 汝常第一清淨 然迦賓㝹! 說戒法當應恭敬尊重承事, 若汝不恭敬布薩尊重承事者, 誰當恭敬尊重承事? 是故汝應往說戒, 不應不往 應當步往, 不應乘神足往 我亦當往 爾時迦賓㝹, 默然受佛教勅 時世尊以此因緣告迦賓㝹已, 譬如力士屈申臂頃沒仙人住處黑石山, 還耆闍崛山就座而坐 爾時諸比丘, 往至佛所頭面禮足在一面坐, 以此事白佛 佛具以上事為說已, 佛告諸比丘 : 我聽諸比丘, 一住處和合說戒 汝等云何與和尚 阿闍 Then Kalpina, having bowed at the feet of the World- Honored One, sat at one side. Despite knowing the answer, the World-Honored One asked him, Is it true that while meditating in seclusion here, you thought, Whether I go to the Prātimokṣa recitation or stay here, I am still unmatched in purity? He replied, Yes, this is true. The Buddha said, Yes indeed, Kalpina, what you say is true. Whether you go to the Prātimokṣa recitation or stay here, you are unmatched in purity. Nevertheless, Kalpina, the Prātimokṣa recitation should be honored and observed with respect. If you do not honor it and observe it with respect, who will? Therefore you should go to the Prātimokṣa recitation, you should not stay here. Travel on foot, not by your supernormal powers. I will also attend the recitation. At this time, Kalpina assented to the Buddha s instructions in silence. Then after the World-honored One spoke to Kalpina on this account, in the same amount of time it takes a strong man to bend his arm and straighten it again, he disappeared from the black rock on the slope of Mount Ṛṣigiri and reappeared on Vulture Peak. Then he sat down on his seat. At this time, the bhikṣus came to visit the Buddha. Having bowed at the Buddha s feet, they sat at one side and reported the matter [concerning the six bhikṣus] to him. The Buddha told them the above incident, and said them, I have allowed that the bhikṣus gather in one place and recite the Prātimokṣa harmoniously. Why do you gather with your

14 Poṣadha [818b] 14 梨 同和尚 阿闍梨 親厚知識別部說戒? 若一住處不和合說戒者, 得突吉羅 自今已去, 聽集一處說戒 爾時諸比丘知世尊聽一處說戒, 或在仙人所住山黑石處相待 或在毘呵勒山七葉樹窟相待 或在塚間相待 或在溫泉水邊相待 或在竹園迦蘭陀所相待 或在耆闍崛山相待, 或在大堂 食堂 經行堂 河邊 樹下 生軟草處相待而疲惓 時諸比丘往白佛, 佛言 : 自今已去, 隨所住處人多少, 共集一處說戒 諸比 818c01 丘不知, 當於何處說戒? 佛言 : 聽作說戒堂, 白二羯磨 作如是白, [17] 當稱名處所 大堂 若閣上堂 經行 preceptors, ācāryas, fellow preceptor-pupils, fellow ācāryapupils, friends, and acquaintances to recite the Prātimokṣa in a factional group? If the bhikṣus of a common residence do not recite the Prātimokṣa harmoniously, it is an offense of wrong-doing. I allow that hereafter, you gather in one place for Prātimokṣa recitation. Having understood that the World-Honored One allowed them to gather in one place for Prātimokṣa recitation, some bhikṣus waited at the black rock on the slope of Mount Ṛṣigiri; some waited at the cave of seven leaves at Mt. Vaibhāha; 16 some waited in a graveyard; some waited by the shore of the hot springs; some waited at Kalandaka Veṇuvana; some waited on Vulture Peak; some waited in the great hall, the refectory, the hall for walking meditation, beside the river, under a tree, and the place where soft grass grows. As a result, they became weary. Then the bhikṣus went to the Buddha about this matter. The Buddha said, Hereafter, I allow that all residents of the same dwelling assemble in one place for Prātimokṣa recitation. The Bhikṣus wondered where they should recite the Prātimokṣa. [818c] The Buddha said, I allow that you designate a Poṣadha hall through a twofold karman, as below. 18 The name of the site must be specified, such as the great hall, the second story of the hall, the hall for 16 The cave of seven leaves (Saptaparṇaguhā), located at the foot of Mt. Vaibhāra, was the location for the First Council. See Dictionary of Pāli Proper Names 2: The English translation is based on emendations to the original punctuation: 作如是白, (original, p. 818c2); 作如是白 (emended) 18 The word hall (tang 堂 ) is used in the Chinese text and in Horner s rendering of uposatha-agāra, see Book of the Discipline 4:139 ( Observance-hall ); Vin i.107. The context, however, indicates that this word should be understood in a broader sense, referring not only to buildings, but also any place assigned through the karman.

15 Poṣadha [818c] 15 堂 若河側 若樹下 若石側 若生草處 眾中應差堪能羯磨者如上, 當作如是白 : 大德僧聽! 若僧時到僧忍聽, 在某甲處作說戒堂 白如是 大德僧聽! 今眾僧在某甲處作說戒堂 誰諸長老忍僧在某甲處作說戒堂者默然, 誰不忍者說 僧已忍聽在某甲處作說戒堂竟, 僧忍, 默然故, 是事如是持 爾時於耆闍崛山中先立說戒堂, 復欲於迦蘭陀竹園立說戒堂 時諸比丘往白佛, 佛言 : 自今已去, 聽解前說戒堂然後更結, 白二羯磨解 眾中應差堪能羯磨者如上, 作如是白 : 大德僧聽! 若僧時到僧忍聽, 解某處說戒堂 白如是 大德僧聽! 今僧解某 walking meditation, the riverside, under a tree, beside a rock, or in a meadow. Appoint someone from the Saṅgha who is capable of performing the karman as described previously. State this motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha designate (name of place) as the Poṣadha hall. This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about to designate (name of place) as the Poṣadha hall. May those who are in favor of designating (name of place) as the Poṣadha hall remain silent. May those who are opposed speak now. The Saṅgha has agreed to designate (name of place) as the Poṣadha hall. By its silence, the Saṅgha has approved. Let this be upheld as enacted. One time, after a Poṣadha hall had been built on Vulture Peak, the Saṅgha intended to build another Poṣadha hall in Kalandaka Veṇuvana. The bhikṣus went to the Buddha and told him what happened. The Buddha said, I allow that hereafter, the designation of the first Poṣadha hall must be revoked with a twofold karman before a second Poṣadha hall can be designated. Appoint someone from the Saṅgha who is capable of performing the karman as described previously. State this motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha revoke the designation of (name of place) as the Poṣadha hall. This is the motion. This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about

16 Poṣadha [818c] 16 處說戒堂 誰諸長老忍僧解某處說戒堂者默然, 誰不忍者說 僧已忍聽解某處說戒堂竟, 僧忍, 默然故, 是事如是持 時一住處作二說戒堂, 經營者二人共諍, 二人各言 : 眾僧應先於我堂說戒 時諸比丘以此事往白佛, 佛言 : 自今已去, 聽二人更互, 從上座為始 爾時有住處, 布薩日大眾集, 而說戒堂小, 不相容受 諸比丘念言 : 世尊制戒, 不結說戒堂, 不得說戒 今當云何? 諸比丘以此事往白佛, 佛言 : 僧得自在若結 若不結, [19] 得說戒 to revoke the designation of (name of place) as the Poṣadha hall. May those who are in favor of the Sangha revoking the designation of (name of place) as the Poṣadha hall remain silent. May those who are opposed speak now. The Saṅgha has agreed to revoke the designation of (name of place) as the Poṣadha hall. By its silence, the Saṅgha has approved. Let this be upheld as enacted. On one occasion, one residence designated two Poṣadha halls. The two people in charge of the respective halls quarreled with each other. Each said, The Saṅgha should recite the precepts in my hall first. Then the bhikṣus went to the Buddha about this matter. The Buddha said, I allow that hereafter, these two people alternate [holding the Prātimokṣa recitation in their hall], starting with the more senior one. One time, there was a dwelling place where the bhikṣus gathered on Poṣadha day, but the Poṣadha hall was too small to hold all of them. The bhikṣus thought, The World-Honored One has required that Prātimokṣa recitation cannot be carried out unless a Poṣadha hall has been designated. What should we do? The bhikṣus went to the Buddha about this matter. The Buddha said, The Saṅgha may decide whether or not to [re-] designate a [larger area as] the Poṣadha hall. In either case the Poṣadha is valid The English translation is based on emendations to the original punctuation: 僧得自在若結 若不結, 僧得自在, 若結若不結, 20 Enigmatic without the bracketed text, this passage becomes understandable when compared with the parallel passage in the Pāli Vinaya. In that version, the Buddha also stipulates that bhikṣus who are sitting outside the designated area must be able to hear the proceedings. See Horner, Book of the Discipline 4: ; Vin ; Chinese translation in CBETA, N3, no. 2, pp. 142a14 143a10.

17 Poṣadha [819a] 17 時上座比丘先至說戒堂, 掃灑敷座 具淨水瓶 具洗足瓶 然燈具 舍羅, 疲極 諸比丘以此事往白佛, 佛言 : 自今已去, 年少比丘應作 年少 819a01 比丘於布薩日, 應先至說戒堂中, 掃灑敷座具 具淨水瓶 洗足瓶 然燈火具 舍羅 One time, the most senior bhikṣu went to the Poṣadha hall before everyone else. He swept the ground, sprinkled water, arranged the seats, prepared the vessels with drinking water and foot-washing water, lighted the oillamp, and prepared the counting slips. 21 He was exhausted. The bhikṣus went to the Buddha and told him of this matter. The Buddha said, Hereafter, younger bhikṣus should perform these duties. On Poṣadha day, younger bhikṣus should go to the Poṣadha hall before everyone else, sweep the ground, sprinkle water, arrange the seats, prepare vessels with drinking water and foot-washing water, light the oil-lamp, and prepare the counting slips. [819a] 若年少比丘不知者, 上座當教 若上座不教者, 突吉羅 若不隨上座教者, 亦突吉羅 時上座說戒竟, 在後自收攝床座 水瓶 洗足瓶, 及燈火具 舍羅復本處, 疲極 時諸比丘, 以此事往白佛, 佛言 : 自今已去說戒竟, 年少比丘, 應攝水瓶 洗足瓶 燈火及舍羅復本處 若年少不知, 上座當教 上座不教者, 突吉羅 不隨上座教 If the younger bhikṣus do not know how to do this, the senior bhikṣus should teach them. If they do not teach them, it is an offence of wrong-doing. It is also an offence of wrong-doing for those who do not obey the senior bhikṣu s instructions. One time, after the Prātimokṣa recitation, a senior bhikṣu was left by himself to put away the benches, sitting mats, vessels for drinking water and foot-washing water, the oil-lamps, and counting strips. He was exhausted. Then the bhikṣus went to the Buddha about this matter. The Buddha said, Hereafter, after Prātimokṣa recitation, the younger bhikṣus should put away the vessels for drinking water and foot-washing water, oil-lamps and counting slips. If the younger bhikṣus do not know how to do this, senior bhikṣus should teach them. If they do not teach them, it is 21 The counting slips (Skt. śalākā) are small sticks or rods used to count the number of bhikṣus for votes, food distribution, and other purposes. They can be made from various materials, such as bamboo, wood, bronze, and iron.

18 Poṣadha [819a] 18 者, 亦突吉羅 an offense of wrong-doing. There is also an offense of wrong-doing for those who do not carry out the senior bhikṣu s instructions. 時六群比丘於說戒日, 與諸白衣言語問訊, 作羯磨說戒說法 爾時諸比丘, 以此事往白佛, 佛言 : 此是上座應作 爾時有一住處, 癡和先為上座 [22], 彼不能於說戒日與白衣言談 問訊 作羯磨說戒說法 爾時諸比丘, 以此事往白佛, 佛言 : 聽請能作者作, 若上座不請能者, 突吉羅 若不受上座請, 突吉羅 One time, on Poṣadha day, the six bhikṣus conversed and exchanged greetings with the laypeople. They carried out the karman and taught the Dharma. Then the bhikṣus went to the Buddha about this matter. The Buddha said, Only the most senior bhikṣu may carry out these duties. On one occasion, there was a residence where the seniormost bhikṣu was ignorant. He was unable to converse or exchange greetings with laypeople on poṣadha day, carry out the karman, or teach the Dharma. The bhikṣus went to the Buddha about this matter. The Buddha said, I allow that the seniormost bhikṣu invites a bhikṣu who is capable of carrying out these duties to carry them out. If the senior bhikṣu fails to invite someone capable, it is an offense of wrongdoing. If the invited bhikṣu turns down the senior bhikṣu s invitation, it is an offense of wrong-doing. 時諸白衣問比丘, 說戒時有幾人? 問已不知數, 有慚愧 諸比丘往白佛, 佛言 : 聽數比丘 One time, laypeople asked the bhikṣus, How many people will attend Prātimokṣa recitation? 23 The bhikṣus did not know, and were embarrassed. The bhikṣus went to the Buddha about this matter. The Buddha said, I allow that you count the number of bhikṣus. 雖數猶復忘, 佛言 : 當具舍羅 彼以寶作, 佛言 : 不得以寶作, 當用骨牙 若角 銅 鐵 白鑞 鉛 They counted but then forgot the number. The Buddha said, Use counting slips. They made the counting slips with precious materials. The Buddha said, Do not use precious materials. Make the slips from bone, ivory, horn, bronze, iron, pewter, lead, tin, 22 The variant reading in note 1, p. 819a of the Sifen lü is followed: 和上為上座. 23 This question was asked to determine the amount of offerings.

19 Poṣadha [819b] 19 錫 葦 若竹 若木 reeds, bamboo or wood. 作 患零落, 佛言 : 當繩纏 The counting slips became scattered, which created difficulties. The Buddha said, Bundle them with a string. 雖纏猶故零落, 佛言 : 當作函筒盛 Although they were bundled, the counting slips still scattered. The Buddha said, Make a container and put them in it. 彼用寶作筒, 佛言 : 不應爾 當用骨 牙 角 銅 鐵 白鑞 鉛 錫 葦 竹 木 Then the bhikṣus made the container out of precious materials. The Buddha said, That should not be done. Use bone, ivory, horn, bronze, iron, pewter, lead, tin, reeds, bamboo or wood. 若從筒中出, 佛言 : 當作蓋 The slips fell out of the container. The Buddha said, Make a lid. 彼用寶作蓋, 佛言 : 不應爾 當以骨 牙 角 銅 鐵 白鑞 鉛 錫 葦 竹 木 The bhikṣus made the lid out of precious materials. The Buddha said, That should not be done. Use bone, ivory, horn, bronze, iron, pewter, lead, tin, reeds, bamboo or wood. 不知安筒何處? 佛言 : 安著繩床 若木床下 若懸著杙上 若龍牙杙上 衣架上 The bhikṣus did not know where to keep the container. The Buddha said, Keep it under a rope-bench or a wooden bed, or hang it on a hook, an elephant tusk-like peg, or a robe-rack. 爾時諸比丘, 聞佛聽諸 819b01 比丘詣羅閱城說戒 在諸方聞者, 來集說戒疲極 時諸比丘白佛, 佛言 : 自今已去, 隨所住處 若村 若邑境界處說戒 聽結界白二羯磨, At this time, the bhikṣus had learned that the Buddha allowed them to recite the Prātimokṣa in Rājagṛha. [819b] Having learned of this, bhikṣus from various regions came to Rājagṛha for Poṣadha. This made them weary. Then the bhikṣus reported this matter to the Buddha. The Buddha said, Hereafter, recite the Prātimokṣa based on the region in which you reside, whether it is a village or town. I allow that you set the territory with a twofold karman. 當作如是結唱界方 The territory should be set in this manner. Name the

20 Poṣadha [819b] 20 相, [24] 若空處 若樹下 若山 若谷 若巖窟 若露地 若草 處 若近園邊 若塚間 若水㵎 若石積所 若樹杌 若荊蕀邊 若汪水 若渠側 若 boundary markers in the four directions. These may be things like a vacant place, the area under a tree, a mountain, a valley, a cave, a clearing, a haystack, the border of a park, a graveyard, ravine, pile of stones, tree stump, a thicket, the shore of a large body of water, the bank of a stream, a pond, a dungheap, a village, or the border of a village. 池 若糞聚所 若村 若 村界 彼稱四方相已, 眾中應差堪能羯磨者, 如上當作白 : After naming the boundary markers in the four directions, a bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: 大德僧聽! 如所說界相, 若僧時到僧忍聽, 於此一住處一說戒結界 白如是 Venerable Saṅgha, please listen. If it is timely, may the Saṅgha agree to set this place as the territory for shared poṣadha in a common region based on the stated boundary markers. This is the motion. 大德僧聽! 如所說界相, 僧今於此一住處一說戒結界 誰諸長老忍僧於此一住處一說戒結界者默然, 誰不忍者說 Venerable Saṅgha, please listen. The Saṅgha is about to set this place as the territory for shared poṣadha in a common region based on the stated boundary markers. May those who are in favor of the Sangha setting this place as the territory for shared poṣadha in a common region remain silent. May those who are opposed speak now. 僧已忍於此一住處一說戒結界竟, 僧忍, 默然故, 是事如是持 The Saṅgha has agreed to set this place as the territory for shared poṣadha in a common region. By its silence, the Saṅgha has approved. Let this be upheld as enacted. 佛言 : 自今已去, 聽 The Buddha said, Hereafter, I allow the territory to be 24 The English translation is based on an emendation to the original punctuation: 當作如是結唱界方相, (original, p. 819b4) 當作如是結, 唱界方相, (emended)

21 Poṣadha [819b] 21 結界應如是結, 當敷座, 當打揵稚, 盡共集一處, 不聽受欲 是中舊住比丘應唱大界四方相, 若東方有山稱山 有塹稱塹 若村 若城 若疆畔 若園 若林 若池 若樹 若石 若垣牆 若神祀舍, 如東方相, 餘方亦爾 眾中應差堪能羯磨者如上, 當如是白 : 大德僧聽! 此住處比丘唱四方大界相 若僧時到僧忍聽, 僧今於此四方相內結大界, 同一住處同一說戒 白如是 大德僧聽! 此住處比丘唱四方大界相 僧今於此四方相內結大界, 同一住處同一說戒 誰諸長老忍僧於此四方相內結大界, 同一住處同一說戒者默然, 誰不忍者說 僧已忍於此四方相內 set in this manner. Prepare the sitting mats, then strike the board so that all bhikṣus gather in one place. Consent may not be conveyed. A resident bhikṣu should name the boundary markers of the four directions. If there is a mountain in the east, he should name that mountain. If there is a moat, he should name that moat. The same should be done if there is a village, a city, the border of a farm field, a park, a forest, a lake, a tree, rocks, a property wall, or a shrine in the east. The same should be done for the other three directions. A bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. A bhikṣu of this residence has named the boundary markers in the four directions for a large territory. If it is timely, may the Saṅgha agree to set the area within these boundary markers in the four directions as a large territory with common residence and shared poṣadha. This is the motion. Venerable Saṅgha, please listen. A bhikṣu of this residence has named the boundary markers in the four directions for a large territory. The Saṅgha is about to set the area within these boundary markers in the four directions as a large territory of common residence and shared poṣadha. May those who are in favor of the Saṅgha setting the area within these boundary markers in the four directions as a large territory of common residence and shared poṣadha remain silent. May those who are opposed speak now. The Saṅgha has agreed to set the area within these

22 Poṣadha [819c] 22 同一住處同一說戒結大 819c01 界竟, 僧忍, 默然故, 是事如是持 時諸比丘, 有須四人眾羯磨事起, 五比丘眾 十比丘眾 二十比丘眾羯磨事起, 是中大眾集會疲極 諸比丘白佛, 佛言 : 聽結戒場 當如是結, 白二羯磨稱四方界相, 若安杙 若石 若疆畔作齊限 眾中當差堪能羯磨人如上 : 大德僧聽! 此住處比丘稱四方小界相 若僧時到僧忍聽, 僧今於此四方小界相內結作戒場 白如是 大德僧聽! 此住處比丘稱四方小界相 今僧於此四方小界相內結戒場 誰諸長老忍僧於此四方相內結戒場者默然, 誰不忍者說 僧已忍於此四方相內 boundary markers in the four directions as a large territory of common residence and shared poṣadha. [819c] By its silence, the Saṅgha has approved. Let this be upheld as enacted. On various occasions, matters arose that required a karman with an assembly of four bhikṣus, five bhikṣus, ten bhikṣus, and twenty bhikṣus. As a result, the assembly became weary from attending these meetings. The bhikṣus told the Buddha what happened. The Buddha said, I allow that you set a precept site. It should be set in this way with a twofold karman. Name the boundary markers in the four directions, and then delimit the boundary by placing stakes, stones, or raised earth. 25 Then a bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. A bhikṣu of this residence has named the markers in the four directions for a small territory. If it is timely, may the Saṅgha agree to set a precept site within these markers in the four directions as a small territory. This is the motion. Venerable Saṅgha, please listen. A bhikṣu of this residence has named the markers in the four directions for a small territory. The Saṅgha is about to set a precept site within these markers as a small territory. May those who approve of the Saṅgha setting a precept site within these markers in the four directions as a small territory remain silent. May those who are opposed speak now. The Saṅgha has agreed to set a precept site within 25 Raised earth is a translation of jiangpan 疆畔, which originally refers to the earthen embankments surrounding crop or rice fields.

23 Poṣadha [819c] 23 結戒場竟, 僧忍, 默然故, 是事如是持 時諸比丘意, 有欲廣作界者 有欲狹作者, 佛言 : 自今已去, 若欲改作者先解前界, 然後欲廣狹作從意 當作白二羯磨解 眾中當差堪能羯磨人如上, 作如是白 : 大德僧聽! 今此住處比丘, 同一住處同一說戒 [26] 若僧時到僧忍聽, 解界 白如是 大德僧聽! 此住處比丘, 同一住處同一說戒, 今解界 誰諸長老忍僧今同一住處同一說戒解界者默然, 誰不忍者說 僧已忍同一住處同一說戒解界竟, 僧忍,[*] 默然故, 是事如是持 時有厭離比丘, 見阿蘭若處有一好窟, 自念言 : these markers in the four directions as a small territory. By its silence, the Saṅgha has approved. Let this be upheld as enacted. On various occasions, some bhikṣus wished to expand the territory, and others wished to reduce its size. The Buddha said, Hereafter, when you want to change the size of a territory, you must first dissolve the existing territory, then set the new larger or smaller territory according to your intentions. It should be dissolved with a twofold karman. A bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha agree to dissolve the territory of common residence and shared poṣadha [set by] the bhiksus of this residence. This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about to dissolve the territory of common residence and shared poṣadha [set by] the bhiksus of this residence. May those who are in favor of the Saṅgha dissolving this territory of common residence and shared poṣadha remain silent. May those who are opposed speak now. The Saṅgha has agreed to dissolve this territory of common residence and shared poṣadha. By its silence, the Saṅgha has approved. Let this be upheld as enacted. One time, a bhikṣu who preferred solitude came across a nice cave in the forest. He thought, If I could spend the 26 The English translation is based on an emendation to the original punctuation: 同一住處同一說戒 (original, p. 819c18) 同一住處同一說戒, (emended)

24 Poṣadha [820a] 24 我若得離衣宿者, 可即於此窟住 時諸比丘以此事往白佛, 佛言 : 自今已去, 當結不失衣界 白二羯磨結 眾中當差堪能羯磨者如上, 作如是白 : 大德僧聽! 此住處同一住處同一說戒, 若僧時到僧忍聽, 結不 820a01 失衣界 白如是 大德僧聽! 此住處同一住處同一說戒, 今僧結不失衣界 誰諸長老忍僧今同一住處同一說戒結不失衣界者默然, 誰不忍者說 僧已忍此住處同一住處同一說戒結不失衣界竟, 僧忍, 默然故, 是事如是持 時諸比丘脫衣置白衣舍, 當著脫衣時形露 時諸比丘以此事往白佛, 佛言 : 自今已去, 聽比丘結 night away from my robes, I would stay in this cave. 27 Then the bhikṣus went to the Buddha about this matter. The Buddha said, Hereafter, you may set a territory of not losing robes. 28 Set the territory with a twofold karman. A bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha agree to set this residence and its territory of common residence and shared poṣadha as a territory of not losing robes. [820a] This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about to set this residence and its [territory of] shared poṣadha and common residence as a territory of not losing robes. May those who are in favor of the Saṅgha setting this [territory of] shared poṣadha and common residence as a territory of not losing robes remain silent. May those who are opposed speak now. The Saṅgha has agreed to set this [territory of] shared poṣadha and common residence as a territory of not losing robes. By its silence, the Saṅgha has approved. Let this be upheld as enacted. On one occasion, the bhikṣus took off their robes and left them in the home of a householder. While the bhikṣus were getting dressed and undressed, their bodies were exposed. The bhikṣus went to the Buddha about this matter. 27 The second niḥsargika pācittika rule prohibits monks and nuns from spending the night away from their three robes. 28 Literally, a territory in which robes are not forfeited, which creates an exception to niḥsargika pācittika rule #2.

25 Poṣadha [820a] 25 不失衣界, 除村 村外界 白二羯磨 眾中當差堪能羯磨人如上, 當作如是白 : 大德僧聽! 此住處同一住處同一說戒 若僧時到僧忍聽, 結不失衣界, 除村村外界 白如是 大德僧聽! 此住處同一住處同一說戒, 今僧結不失衣界, 除村 村外界 誰諸長老忍僧於此住處同一住處同一說戒結不失衣界, 除村 村外界者默然, 誰不忍者說 僧已忍聽同一住處同一說戒結不失衣界, 除村 村外界竟, 僧忍, 默然故, 是事如是持 時諸比丘二界相接, 佛言 : 不應爾, 當作幖幟 彼二界共相錯涉, 佛 The Buddha said, Hereafter, I allow that when a territory of not losing robes is set, it must exclude villages and the area around villages. It should be set with a twofold karman. A bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha set this residence and its [territory of] shared poṣadha and common residence as a territory of not losing robes, excluding villages and their surrounding areas. This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about to set this residence and its [territory of] shared poṣadha and common residence as a territory of not losing robes, excluding villages and their surrounding areas. May those who are in favor of the Saṅgha setting this [territory of] shared poṣadha and common residence as a territory of not losing robes, excluding villages and their surrounding areas, remain silent. May those who are opposed speak now. The Saṅgha has agreed to set this residence and its [territory of] shared Poṣadha and common residence as a territory of not losing robes, excluding villages and their surrounding areas. By its silence, the Saṅgha has approved. Let this be upheld as enacted. One time, the bhikṣus set two territories which were connected to each other. The Buddha said, That should not be done. Markers should be used to indicate the boundaries. Another time, two territories overlapped. The Buddha

26 Poṣadha [820a] 26 言 : 不應爾, 應留中間 彼諸比丘, 先解大界, 却解不失衣界, 佛言 : 不應爾 先解不失衣界, 却解大界 時隔駃流河水外結不失衣界, 諸比丘往取衣為水所漂, 諸比丘往白佛, 佛言 : 自今已去, 不得隔駃流水外結不失衣界, 除常有橋者 爾時有二住處, 別利養 別說戒, 諸比丘欲結共一說戒共一利養 諸比丘往白佛, 佛言 : 自今已去, 聽解界已然後結, 白二羯磨如是解 彼此各自解界, 應盡集一處, 不得受 820b01 欲 當唱界四方相, 阿蘭若處 樹下空處 若山若谷 若巖窟露地 草 園林 塚間河側 [29] 若石 若杌樹 said, That should not be done. A space should be left between the territories. One time, the bhikṣus abolished the large territory before abolishing the territory of not losing robes. The Buddha said, That should not be done. The territory of not losing robes should be dissolved before the large territory is dissolved. On one occasion, the bhikṣus set a territory of not losing robes which included an area on the other side of a rapidly-flowing river. When the bhikṣus crossed the river to fetch their robes, they were swept away by the current. The bhikṣus went to the Buddha about this matter. The Buddha said, Hereafter, unless there is a permanent bridge, the area on the other side of a rapidly-flowing river should not be included within a territory of not losing robes. On one occasion, there were two residences which received offerings separately and held poṣadha separately. The bhikṣus wished to set [one territory of] shared poṣadha and shared offerings. The bhikṣus went to the Buddha about this matter. The Buddha said, Hereafter, I allow that the original territories be dissolved before a new territory is set. Use a twofold karman and dissolve them in the following manner. The territories must be dissolved separately. Then the bhikṣus of both residences should gather in one place. Consent may not be conveyed. [820b] Name the boundary-markers in the four directions, such as a forest, the area under a tree, a mountain, a valley, a cave, 29 The English translation is based on emendations to the original punctuation, based on a similar passage in Sifen lü, p. 819b4 6: 樹下空處 若山若谷 若巖窟露地 草 園林 塚間河側 (original, p. 820b1 2) 樹下 空處 若山 若谷 若巖窟 露地 草 園林 塚間 河側 (emended)

27 Poṣadha [820b] 27 若荊棘 若塹 若渠 若池 若糞聚 若村 村界 唱界齊限處已, 眾中當差堪能羯磨者如上, 當作如是白 : 大德僧聽! 如所說界相, 若僧時到僧忍聽, 於此處彼處結同一利養同一說戒 白如是 大德僧聽! 如所說界相, 今僧於此處彼處結同一說戒同一利養 誰諸長老忍僧於此處彼處結同一說戒同一利養結界者默然, 誰不忍者說 僧已忍於此處彼處同一說戒同一利養結界竟, 僧忍, 默然故, 是事如是持 爾時有二住處, 別說戒 別利養 時諸比丘意欲同一處說戒 別利養, 佛言 : 自今已去, 聽解界已然後結, 白二羯磨 彼此各自解, 應盡集一處, 不得受欲 當唱界方相, 若阿蘭 若空處, 乃至村 a clearing, a haystack, a park, a graveyard, a riverbank, a pile of stones, a tree stump, a thicket, a moat, the bank of a stream, a pond, a dungheap, a village, or the border of a village. After the outer limits of the territory are named, a bhikṣu appointed by the assembly who is capable of performing the karman as described previously should state the motion: Venerable Saṅgha, please listen. If it is timely, may the Saṅgha agree to set these two areas within the boundary markers just named as [one territory of] shared offerings and shared poṣadha. This is the motion. Venerable Saṅgha, please listen. The Saṅgha is about to set these two areas within the boundary markers just named as [one territory of] shared offerings and shared poṣadha. May those who are in favor of the Saṅgha setting these two areas as one territory of shared offerings and shared poṣadha remain silent. May those who are opposed speak now. The Saṅgha has agreed to set these two areas as one territory of shared offerings and shared poṣadha. By its silence, the Saṅgha has approved. Let this be upheld as enacted. On one occasion, two residences received offerings separately and held poṣadha separately. The bhikṣus wished to hold Poṣadha together but receive offerings separately. The Buddha said, I allow that hereafter, the existing territories must be dissolved before a new territory is set with a twofold karman. Each saṅgha first dissolves its own territory, then the bhikṣus of both residences gather in one place. Consent may not be conveyed. Then name the