=== Page 1 === The Buddhist Monastic Code II The Khandhaka Rules Translated & Explained by Thānissoro Bhikkhu (Geoffrey DeGraff) Printed for free distribution === Page 2 === Inquiries concerning this book may be addressed to: The Abbot Metta Forest Monastery P.O. Box 1409 Valley Center, CA 92082 U.S.A. Copyright © Thanissoro Bhikkhu 2001 This book may be copied or reprinted _for free distribution_ without permission from the copyright holder. Otherwise, all rights reserved. _Third edition, revised: 2013_ === Page 3 === # Contents Preface Introduction: The Khandhakas PART I: GENERAL Chapter 1: Personal Grooming Chapter 2: Cloth Requisites Chapter 3: Alms Bowls & Other Requisites Chapter 4: Food Chapter 5: Medicine Chapter 6: Lodgings Chapter 7: Monastery Buildings & Property Chapter 8: Respect Chapter 9: Protocols Chapter 10: Misbehavior Chapter 11: Rains-residence PART II: COMMUNITY TRANSACTIONS Chapter 12: Community Transactions Chapter 13: Territories Chapter 14: Ordination Chapter 15: Uposatha Chapter 16: Invitation Chapter 17: Kathina Chapter 18: Community Officials Chapter 19: Penance & Probation Chapter 20: Disciplinary Transactions Chapter 21: Schism Chapter 22: Inheritance PART III: CO-RELIGIONISTS Chapter 23: Bhikkhunis Chapter 24: Novices === Page 4 === Appendix I: General Transaction Statements A. Territories B. Uposatha Halls C. A Food Storage Place D. Community Officials E. Kathina F. Giving Robes & Bowl G. Shortened Community Invitations H. Invitation-delay I. An Insanity Authorization Appendix II: Going-forth & Acceptance Appendix III: Vutthāna-vidhi for Saṅghādisesa Offenses Appendix IV: Disciplinary Transactions Appendix V: Technical Terms A. Sampatti B. Saṁvāsa C. Saṅghassa kaṭhinain D. Anāmāsa E. Agocara Glossary Select Bibliography === Page 5 === # Abbreviations AN Änguttara Nikàya As Adhikarana-samatha Ay Aniyata BD Book of Discipline BMC1 The Buddhist Monastic Code, vol. I C Commentary Cp Cariyàpitàka Cv Cullavagga DN Digha Nikàya Dhp Dhammapada Iti Itivuttaka Khp Khuddakapàtha MN Majjhima Nikàya Mv Mahàvagga NP Nissaggiya Pàcittiya Pc Pàcittiya Pd Pàtidesaniya Pr Pàràjika PTS Pali Text Society Pv Parivàra SN Samyutta Nikàya Sn Sutta Nipàta SC Sub-commentary Sg Saṅghàdisesa Sk Sekhiya Thag Theragàthà V Vimati-vinodani _Numbers in the references to Mv, Cv, and Pv denote chapter, section and sub-section; in_ _the references to DN, Iti, Khp, and MN, discourse (sutta); in the references to AN, Cp,_ _SN, and Sn, section (sanyutta or nipàta) and discourse; in the references to Dhp, verse._ === Page 6 === Preface THIS VOLUME is an attempt to give an organized, detailed account of the training rules found in the Khandhakas that govern the life of bhikkhus, together with the traditions that have grown up around them. It is a companion to The Buddhist Monastic Code, Volume One (BMC1), which offers a similar treatment of the Patimokkha training There is some overlap between the material in this volume and that in BMC1, primarily because the Khandhaka rules and Patimokkha rules also overlap. Although each set of rules has some topics to itself, there are other topics covered by both sets, and a full knowledge of the topic requires acquaintance with both. In some cases, the Patimokkha rules and the explanations that accompany them in the Sutta Vibhanga seem to presuppose the Khandhaka rules; in other cases, the relationship is the other way around. Thus, just as it was necessary in BMC1 to make frequent references to the Khandhakas to gain a full sense of the range of some of the Patimokkha rules, I have found it necessary in this volume to refer to material in BMC1 to make the Khandhaka rules more fully intelligible. In some instances, this has simply meant cross-referencing; it others, it has meant lifting whole passages from BMC1 into the discussion. I hope that the reader will not find these recapitulations tedious, for they give a sense of the complex interrelationships among the rules and help provide the sort of understanding that comes with viewing an item in all its relevant contexts. Many people have helped with the writing of this book. Most responsible for my originally undertaking the task was Ajaan Suwat Suvaco (Phra Bodhidhammacariya Thera), who in 1997 convinced me that the job had to be done and that I was in a good position to do it. When the draft of the first edition was completed, Ven. Vajiro Bhikkhu and the bhikkhus at Abhayagiri Buddhist Monastery and Wat Pa Nanachat all read it and offered useful suggestions for improvements, as did the late Pannavuddho Bhikkhu. In Bangkok, Phra Naranorodom also offered encouragement and support. For this second edition, Ven. Nanatusita, of the Forest Hermitage in Kandy, Sri Lanka, provided a detailed critique that helped clear up many of the inaccuracies and inconsistencies in the first edition. The bhikkhus here at Metta Forest Monastery also provided valuable feedback on the many drafts leading to this revision. Any errors remaining in the book, of course, are my own responsibility. If you spot them, please let me know so that they can be corrected in future editions. I ask to dedicate this volume to the memory of Ajaan Suwat Suvaco, in gratitude not only for his encouragement in this endeavor, but also for the many valuable lessons he has kindly taught me in Dhamma and Vinaya, through word and example, over the === Page 7 === _Thanisaro Bhikkhu_ _(Geoffrey DeGraff)_ Metta Forest Monastery Valley Center, CA 92082-1409 U.S.A. March, 2007 === Page 8 === INTRODUCTION The Khandhakas THE KHANDHAKAS-literally,"Collections-form the second major portion of the Vinaya Pitaka, following the Sutta Vibhanga and preceding the Parivara. There are 22 Khandhakas in all, divided into two groups: the Mahavagga (Mv.), or Great Chapter, composed of ten Khandhakas; and the Cullavagga (Cv.), or Lesser Chapter, composed of twelve. Each Khandhaka is loosely organized around a major topic, with minor topics inserted in a fairly haphazard fashion. The major topics are these: Mv.I-Ordination Mv.II-Uposatha Mv.III-Rains-residence Mv.IV-Invitation Mv.V-Footwear Mv.VI-Medicine Mv.VII-Kathina Mv.VIII-Robe-cloth Mv.IX-Principles for Community Transactions Mv.X-Unanimity in the Community Cv.I-Disciplinary Transactions Cv.II-Penance & Probation Cv.III-Imposing Penance & Probation Cv.IV-Settling Issues Cv.V-Miscellany Cv.VI-Lodgings Cv.VII-Schism Cv.VIII-Protocols Cv.IX-Canceling the Patimokkha Cv.X-Bhikkhunis Cv.XI-The First Council Cv.XII-The Second Council Aside from their opening and closing narratives, there seems little overall plan to the Khandhakas' arrangement. The first Khandhaka opens with a narrative of the events beginning with the Buddha's Awakening; continuing through the conversion of his two major disciples, Vens. Sariputta and Moggallana; and concluding with the Buddha's authorization of the Sangha to accept new members into its fold. === Page 9 === The account of the Awakening and the Buddha’s success in leading others to Awakening establishes his legitimacy as a lawgiver, the source of all the rules the Khandhakas contain. The story of the conversion of the two major disciples establishes two principles: The awakening of the Dhamma Eye in Ven. Sàriputta shows that the path to Awakening can be successfully taught outside of the Buddha’s presence, using words other than the Buddha’s own; the awakening of the Dhamma Eye in Ven. Moggallàna shows that the path to Awakening can be successfully taught by disciples who have not even met the Buddha. These two principles indicate that the path to Awakening did not necessarily depend on personal contact with the Buddha, and that it can thus be legitimately and effectively taught in times and places such as ours, far removed from his physical presence. The story of the Buddha’s authorizing the Saṅgha to accept new members establishes the legitimacy of each new bhikkhu accepted in line with the prescribed pattern. The Saṅgha that has accepted him owes its status to an allowance coming from the Buddha, and his preceptor belongs to a lineage stretching back to the Buddha himself. In this way, the opening narratives establish the legitimacy of the Bhikkhu Saṅgha and of the training for the bhikkhus as embodied in the Khandhakas and the Vinaya as a whole. As for the closing narratives, both the Mahàvagga and Cullavagga end with accounts that juxtapose misbehaving city bhikkhus with well-behaved wilderness bhikkhus. The placement of these accounts seems intended to make a point: that the survival of the Dhamma-Vinaya will depend on bhikkhus who practice in the wilderness. This is in keeping with a passage from the discourses (AN 7.21) that “as long as the bhikkhus see their own benefit in wilderness dwellings, their growth can be expected, not their decline.” Between these framing narratives, however, the Khandhakas seem randomly ordered, and the internal arrangement of individual Khandhakas is often even more haphazard. This lack of clear organization creates a problem for any bhikkhu who wants to train by the Khandhaka rules, as rules related in practice are often scattered in widely different spots of the text. The purpose of this volume is to bring related rules together in a coherent way that will make them easier to understand and put into practice. **Format. Topically, the rules in the Khandhakas fall into three major categories,** dealing with (1) general issues, (2) Community transactions, and (3) relations between bhikkhus and their co-religionists, i.e., bhikkhunis and novices. To reflect these categories, this volume is organized into the same three parts. Each part is further divided into chapters, with each chapter devoted to a particular topic. With one exception (Chapter 9), each chapter falls into two sections: translations of the rules related to that topic, preceded by an explanatory discussion. The discussion provides an overview of the topic of the chapter, explaining the individual rules related to the topic, at the same time showing the relationships among the rules. Its purpose is to provide === Page 10 === an understanding of the rules sufficient for any bhikkhu who wants to live by them. The rule translations are included to show the raw material from the Canon on which the discussion is based. As for Chapter 9, its topic—the protocols—is contained in detailed rules requiring little discussion, so its format is that of rule translations with brief annotations. **Rules. Formally, the rules in the Khandhakas are of three sorts: prohibitions,** allowances, and directives. Most of the directives are de facto prohibitions: If a bhikkhu does not do as directed, he incurs a penalty. However, some of the directives—such as the protocols (Chapter 9) and the directions on how not to wear one’s robes—give more room for leeway. If a bhikkhu has good reason to deviate from them, he incurs no penalty in doing so. The penalty applies only when he deviates from them out of disrespect. Throughout this volume, the reader should assume all directives to be de _facto prohibitions unless otherwise noted._ In terms of their seriousness, the vast majority of rules in the Khandhakas involve dukkatas (offenses of wrong doing), with a small number of thullaccayas (grave offenses) scattered among them. The text makes occasional references to the rules in the Pàtimokkha, and—as anyone who has read BMC1 will have noted—these references play an important role in determining the range of those rules. In this volume, where the seriousness of a particular offense is not mentioned, the reader should assume it to be a dukkata. Other grades of offenses will be specifically noted. In most cases, the citations in the Rules section of each chapter are straight translations from the Canon. However, there are passages—especially among the directives—where a straight translation would prove unduly long and repetitive, adding nothing to the discussion, so I have simply given a synopsis of the main points in the passage. For procedures and transaction statements (kamma-vàcà) used in Community transactions (sañgha-kamma), I have simply noted the chapter and section number where these passages can be found in The Book of Discipline (BD). Frequently- used transaction statements are provided in the Appendices. Passages where my translation differs from that in BD are marked with a (§). A few of the passages in the Rules sections are not mentioned in their respective discussions. In most cases, this is because these rules are discussed elsewhere, either in BMC1 or in this volume. However, there are also cases where a particular rule or transaction developed over time. For instance, Mv.I shows that the procedures for Acceptance—the Community transaction whereby new members are admitted to the Sañgha—underwent many changes in response to incidents before achieving their final form. In cases like this, the text-locations of the earlier forms of the rules and transaction patterns are cited in the Rules section, but only the final forms are translated and discussed. Rules in Cv.X that affect only the bhikkhunis and not the bhikkhus are best understood in the context of the Bhikkhuni Pàtimokkha, and so are not translated or discussed here. **Discussions. Unlike its treatment of the Pàtimokkha rules, the Canon does not** provide word-commentaries for the Khandhaka rules. And, although it does provide an origin story for each rule, there are unfortunately very few cases where the story