Tīrthika

1.1A summary:

Tīrthika

1.3The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha when a great number of lay vow holders from Rājagṛha, who endeavored to see and pay their respects to the Blessed One every morning, thought, “The Blessed One has withdrawn into seclusion, as have the dedicated monks, so it is still too early for a visit to see and pay our respects to the Blessed One. Therefore, let us visit the park of another group of wandering mendicant tīrthikas.”

1.4With that, the great number of lay vow holders from Rājagṛha [F.131.b] set out for the park of another group of wandering mendicant tīrthikas. They were delighted to see the wandering mendicant tīrthikas together and, after various expressions of esteem, sat off to one side. One wandering mendicant then said to the other wandering mendicants, “Friends, are we the only ones with a seated practice, a protocol, and a restoration rite? Or do the ascetic sons of the Śākyan have them, too?”

1.5Another wandering mendicant replied, saying to the other wandering mendicants, “Friends, we alone have a seated practice, a protocol, and a restoration rite. The ascetic sons of the Śākyan do not have them.”

The Motion

1.6The great number of lay vow holders from Rājagṛha neither praised what the other group of wandering mendicant tīrthikas had said nor did they repudiate it. Having neither praised nor repudiated it, they then rose from their seats and went to the Blessed One. On reaching him, they bowed at his feet and sat off to one side. Having sat off to one side, these lay vow holders from Rājagṛha related at length everything that had happened while among the other group of wandering mendicant tīrthikas and then appealed to the Blessed One: “O Blessed One! Out of compassion, please establish a seated practice, a protocol, and a restoration rite of our own.”

Consent

1.7By remaining silent, the Blessed One consented to the appeal made by the great number of lay vow holders from Rājagṛha. Understanding the Blessed One’s silence to be consent, the great number of lay vow holders from Rājagṛha praised and rejoiced in the Blessed One’s proclamation before taking their leave from his presence. [F.132.a]

Seated Practice

1.8The Blessed One then said to the monks, “I hereby declare that henceforth monks should attend to a seated practice, a protocol, and a restoration rite.”

1.9Not knowing what a seated practice, a protocol, or a restoration rite ought to be, the monks appealed to the Blessed One, who replied, “Come, monks. The seated practice is called yoga. Reflect on this: no matter how you sit or what you do, the whole of this body, from the soles of the feet up to the hair on the crown and all the skin in between, is filled with all sorts of impurities‍—the hair on the head and face, the nails and teeth, the dirt, the grime, and the skin, flesh, bones, sinews, veins, kidneys, heart, spleen, lungs, intestines, colon, stomach, guts, bladder, liver, feces, tears, mucus, oils, lymph, marrow, fat, bile, phlegm, pus, blood, brains, meninges, and urine.”

Meditation Residence

1.10After the Blessed One instructed them to engage in yoga, the monks engaged in yoga even when out on their rounds. And when they did, they collided with wandering elephants, horses, and infantrymen, causing them to trip and fall, prompting those who lacked faith to taunt those noble ones: “Didn’t you see them?”

1.11Told to engage in yoga, the monks appealed to the Blessed One and the Blessed One replied, [F.132.b] “Those who are out on their rounds should not engage in yoga.”

1.12When they engaged in yoga at the monastery gatehouse, they fell asleep, prompting those who lacked faith to taunt those noble ones: “Hey you! Is it your practice to sleep in public?”

1.13At this the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga at the gatehouse.”

1.14When they engaged in yoga on the terrace and those same problems occurred, the Blessed One said, “You should not engage in yoga on the terrace.”

1.15When they practiced in the residence hall, they failed to achieve single-pointed attention because noise is a thorn to concentration, so the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the residence hall.”

1.16When they went into the forest to practice, and bandits, rogues, lions, tigers, panthers, and leopards crossed their paths, the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the forest.”

1.17When they practiced on the outskirts of towns, those who lacked faith taunted those noble ones: “Hey you! Are you dead or what?”

1.18At this the monks appealed to the Blessed One and the Blessed One replied, “You should surround a place with boughs, a lattice, or screens.”

1.19So they surrounded a place with boughs, a lattice, and screens, but those who lacked faith taunted those noble ones: “What is this? A garden for melons and radishes?”

1.20At this the monks appealed to the Blessed One and the Blessed One replied, [F.133.a] “You should surround the place with walls or a ditch.”

1.21So they surrounded the place with walls or ditches, but those who lacked faith taunted those noble ones: “What is this? A garden for lemons and pomegranates?” to which they replied, “We are practicing yoga.”

1.22The monks then appealed to the Blessed One and the Blessed One replied, “I give consent to build a meditation residence.”

1.23Given consent by the Blessed One to build a meditation residence, but not knowing what a meditation residence ought to be like, the monks appealed to the Blessed One and the Blessed One replied, “There are two types of meditation residence: those in small clusters and those in large clusters. The smaller has two dwellings with a passageway in the middle while the larger has ten or twelve dwellings with a passageway in the middle.”

1.24When the monks built meditation residences, they built them like storerooms, that is, without a doorway, so the Blessed One said, “A doorway should be cut out.”

1.25When the monks failed to install doors, the Blessed One said, “Doors should be installed.”

1.26When the doors proved difficult to open, the Blessed One said, “Handles should be affixed to them.”

1.27When the rings of the door handles were found to make noise, the Blessed One said, “A piece of leather should be placed under them.”

1.28When the doors proved difficult to close, the Blessed One said, “A cross bolt, lever, or bar should be installed.”

1.29When the meditation residences proved dark, the Blessed One said, “A window should be cut out.”

1.30When the windows were cut out too low, bandits, rogues, lions, tigers, and leopards got in, so the Blessed One said, “They should not be cut out too low.”

1.31When the windows were cut out too high, the light was not bright enough, [F.133.b] so the Blessed One said, “They should not be cut out too high. Leave two-thirds and cut them out of the remaining third.”

1.32When the monks left the upper two-thirds and cut out of the lower third, the Blessed One said, “Leave the lower two-thirds and cut the windows out of the remaining third above.”

1.33When the monks cut out wide apertures that tapered in, the Blessed One said, “Windows should be shaped like the sea, with a narrow aperture and broad interior.”

1.34When crows, sparrows, and pigeons flew in, the Blessed One said, “The windows should be latticed.”

1.35When house- and horseflies flew in, the Blessed One said, “The windows should have shutters.”

1.36When wind blew the shutters open, the Blessed One said, “A bar should be installed.”

1.37When the shutters proved difficult to close, the Blessed One said, “Cross bolts and levers should be installed.”

1.38When the shutters proved difficult to open, the Blessed One said, “Fashion a key lever from wood and use it to open the window, and a bar , a cross bolt, or a lever to close it.”

1.39Since seats were needed in the meditation residence, the Blessed One said, “Fashion a cushion of earth.”

1.40When these proved too hard, the Blessed One said, “Use a stool.”

1.41The Blessed One told the monks to use a stool, but they did not know what such a stool ought to be like, so the Blessed One said, “Make a stool with a frame one cubit long on each side and a woven seat for comfort.”

1.42Since the monks did not know what weave to use, the Blessed One said, “There are five weaves: sedge, hemp, vālvaja grass, paṭa straw, and reed.”

1.43When the monks found these too hard, the Blessed One said, [F.134.a] “Place a cushion over the seat.”

1.44Since the monks did not know what a seat cushion ought to be like, the Blessed One said, “Sew together two pieces with a perimeter of four cubits, each side one cubit wide, and fill them with fibers.”

1.45Since the monks did not know what fibers to use, the Blessed One said, “There are five types of fiber: arga fiber, kaśika fiber, erakā fiber, baka fiber, and śalmalī fiber. Alternatively, the cushion may be filled with one of the following five: wool, hemp, cotton, cloth shreds, or pāmṣu plant fibers.”

1.46When the cushions were filled, all of the fibers shifted to one side, so the Blessed One said, “Using thread, partition it into pockets with crow’s feet seams.”

1.47When the monks fell asleep while seated, the Blessed One said, “A jar should be tied.”

1.48Since the monks did not know how to tie such a jar, the Blessed One said, “Tie it to the ear with string.”

1.49When the monks still fell asleep, the Blessed One said, “Prod [the meditator] with a rod.”

1.50When the monks prodded them with a stylus-shaped rod, it left wounds, so the Blessed One said, “Use one shaped like a weighing pan.”

1.51When that still hurt the monks, the Blessed One said, “Once it has been wrapped in a piece of cloth, gently prod with it.”

1.52When the monks still fell asleep, the Blessed One said, “Throw a ball of yarn [at the meditator].”

1.53When the monks threw balls of yarn in the dark, they went astray, so the Blessed One said, “Attach it to a string and throw it. Then you may draw it back.”

1.54When the monks still fell asleep, the Blessed One said, [F.134.b] “Place a lamp in front.”

1.55When they still fell asleep, the Blessed One said, “Sit with one leg extended.”

1.56When they still fell asleep, the Blessed One said, “Sit with both legs extended.”

1.57When they still fell asleep, the Blessed One said, “Stand up and walk a bit.”

1.58When the monks walked, they did so in a disorderly fashion so the Blessed One said, “Grab hold of the rope.”

1.59When they followed the rope with their hands, the Blessed One said, “Punch a hole [in an object], affix it to the string, and hold on to that as you walk.”

1.60When they walked in sandals, they made noise, so the Blessed One said, “Do not walk in sandals.”

1.61When their feet got dirty, the Blessed One said, “Lay down a mat.”

1.62When the mat became grimy, the Blessed One said, “Monks, I will establish the rules of customary conduct for meditators. Monk meditators should wash their feet every three days. Monk meditators should fully embrace the rules of customary conduct I have thus established. If they do not, they will commit a transgression.”

1.63When the monks could no longer fit in the meditation residence, the Blessed One said, “Erect a second story above.”

1.64When it proved difficult to climb up, the Blessed One said, “Build a staircase.”

1.65When the monks fell down, the Blessed One said, “Build a railing.”

1.66When it proved shaky, the Blessed One said, “Fasten it down with iron nails.”

1.67When the monks could still not fit in the meditation hall, the Blessed One said, “Erect a ring of dwellings around the meditation hall.”

1.68When the monks cut out doorways, they could see one another, so the Blessed One said, “The doorways should be offset. Build a gatehouse. Build caves, too.”

1.69When they fell asleep inside, [F.135.a] the Blessed One said, “Hang a blanket or cloth near the door and sleep there. This need not be regretted.”

Manager

1.70They then left, and on their return the Blessed One said, “A monk meditation manager should be appointed. For a monk manager, there are five factors that may pertain such that someone not already appointed should not be appointed, and if already appointed should be relieved of that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear, and not to know which of the meditators’ needs ought and ought not be attended to. If those five factors do pertain to someone not already appointed as monk manager, he should not be appointed, and if already appointed should be relieved of that position.

1.71“For a monk manager, there are five other factors that may pertain such that someone not already appointed should be appointed, and if already appointed should be relieved of that position. What are these five factors? Not to be driven by desire, driven by aggression, driven by ignorance, or driven by fear, and to know which of the meditators’ needs ought and ought not be attended to. If these five factors pertain to someone not already appointed as monk manager, he should be appointed, and if already appointed should not be relieved of that position.

1.72“He should be appointed in the following way. To begin, determine whether he is willing to serve by asking:

“ ‘So-and-so, would you be willing to serve as the saṅgha’s meditation manager?’

1.74“If he is willing, he should reply:

“ ‘Yes, I am willing.’

1.76“Then, set up seats and strike the gaṇḍī beam. After informing the monks of the matter at hand, once the entire saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. Once the saṅgha appoints this monk to serve as the saṅgha’s meditation manager, [F.135.b] this monk will serve in such a capacity.’

1.78“That is the motion. The act is performed in the following way:

“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. May this monk therefore be appointed to serve in that capacity. If this monk would serve as the saṅgha’s meditation manager, then I ask that those venerable ones who would appoint and accept this monk to serve in this capacity remain silent. I ask those who cannot so accept it to speak now.’

1.80“In accepting the candidate and giving their consent, the saṅgha appoint the monk so-and-so to serve as the saṅgha’s meditation manager. The monk so-and-so will then serve as the saṅgha’s meditation manager. By thus remaining silent, they assent to the proposed act.

1.81“Monks, I will establish the rules of customary conduct for the monk meditation manager. The monk meditation manager should sprinkle the meditation hall grounds with water, sweep it, spread a fresh paste of dung over it, lay out the seats, clean the toilets, sprinkle water over the floor, sweep them out, spread a fresh paste of dung over them, and set out piles of leaves, clods of dirt, earth, and water.”

1.82After the monks went around to each monk and summoned them individually, the Blessed One said, “Rather than summon each monk individually, strike the gaṇḍī beam.”

1.83The monk manager struck a gaṇḍī beam too often, and after a time, the local villagers, fearing that bandits had come, donned armor and arrived, shouting, “Noble ones! Where are the bandits?”

1.84“Friends,” they replied, “no bandits have come. This is how we attend to meditation.”

1.85“But noble ones, you are signaling violence. [F.136.a] Where is the meditation here?”

1.86After this, the monks appealed to the Blessed One and the Blessed One said, “Do not strike the gaṇḍī beam too often. The gaṇḍī beam can be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger.

1.87“To summon the saṅgha, strike in three sustained rolls, each punctuated with three sharp raps. For formal acts, strike in one sustained roll punctuated with three sharp raps. For the dead, the muṇḍikā. A ringing staff may serve as a gaṇḍī beam for meditation. For danger, strike as long as needed.”

1.88When the time came to eat, the monks did as they pleased, so the Blessed One said, “The monks should not simply do as they please when the time to eat comes. Only when they have learned the time may they do as they please. Those who receive their meal from the saṅgha should first wash and then join the saṅgha, while those who go out for alms should first wash their hands and feet and then go to the village for alms.”

1.89When they continued to do as they pleased, the Blessed One said, “Do not simply do as you please. Instead, recite the Three Implements.”

1.90When they recited too much, the Blessed One said, “Do not recite too much.”

1.91When they recited too little, the Blessed One said, “Do not recite too little, but rather a moderate amount.”

1.92When they failed to explain patronage, the Blessed One said, “Explain patronage.”

1.93Though the Blessed One told them to explain patronage, they did not know who should do so, so the Blessed One replied, “The saṅgha elder should explain patronage.”

1.94When they explained patronage to an excessive degree, the Blessed One said, “Do not explain patronage to an excessive degree.”

1.95When they explained patronage [F.136.b] too little, the Blessed One said, “Do not explain patronage to an exceedingly meager degree, but rather in a moderate amount.”

1.96When the monk meditation manager had arrived last and left first, the Blessed One said, “The monk meditation manager should arrive first and leave last. If certain events should transpire, he should hide the key in an out-of-the-way place and then announce, ‘Venerable ones, I have hidden the key in such and such a place. Use it to open the hall.’ If the monk meditation manager does not properly observe the rules of customary conduct, he will be guilty of a breach.”

1.97Here ends the section on the seated practice.

Acts

1.98“What are the acts? The saṅgha motion, the act by motion and resolution, and the act by motion and triple resolution.”

Agreeing on the Restoration Rite Site

1.99“What is the restoration rite? Monks, it is the recitation of The Prātimokṣa Sūtra, which I have taught. From now on, you should recite it every two weeks.”

1.100When the Blessed One told them that The Prātimokṣa Sūtra should be recited every two weeks, they did not know who ought to recite it, so the Blessed One said, “The saṅgha elder should recite The Prātimokṣa Sūtra every two weeks.”

1.101When the Blessed One told them that the saṅgha elder should recite The Prātimokṣa Sūtra every two weeks, the monks gathered in the dwelling. When it did not accommodate them, the monks appealed to the Blessed One and the Blessed One said, “Do not recite it in the dwelling.”

1.102When they recited it in the hall but that too did not accommodate them, the Blessed One said, “The saṅgha should agree on a restoration rite site.”

1.103The Blessed One [F.137.a] told them that the saṅgha should agree on a restoration rite site, but they did not know how to reach agreement, so the Blessed One said, “The saṅgha should agree on a restoration rite site, the whole of which is natural , created , or claimed , with one fathom of land between the inner boundary and beyond. Agreement should be reached in the following way: After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. If the saṅgha should accept this site as a restoration rite site, the whole of which is natural, created, or claimed, with one fathom of land between the inner boundary and beyond, then we agree on it as the restoration rite site.’

1.105“That is the motion. The act is performed as follows:

“Venerable saṅgha, please listen. If, the saṅgha agrees upon this site which has been selected as the restoration rite site‍—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond‍—as being the restoration rite site‍—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond‍—then I ask those venerable ones who can accept the agreement that this site‍—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond‍—should be the restoration rite site, [F.137.b] please remain silent. I ask those who cannot so accept it to speak now.’

1.107“In accepting and giving their consent, the saṅgha agrees on the site as the saṅgha’s restoration rite site‍—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond. By remaining silent, they assent to the proposed act.

1.108“The monks may then sit down at the site the saṅgha has agreed on as the restoration rite site and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.” [B12]