Dg Kd 20Minor Matters

– FOUR-PART VINAYA

MISCELLANEOUS MATTERS

1. Bowls

The Blessed One was staying at Benares. At that time, five bhikkhus came to the Buddha, bowed their heads and faces in reverence at his feet, then sat to one side and said to the Buddha: "What kind of bowl should we receive and keep?" The Buddha taught:

"I permit the keeping of the kāra bowl and the śāra bowl."

At that time, a bhikkhu entered the Sangha to receive a meal but had no bowl. The Buddha taught:

"The one seated nearby should give one. If the Sangha has these two kinds of bowls, one may be lent."

At that time, a bhikkhu was spat upon by a snake in his bowl, and without washing it, used it to eat. After eating, he became ill. The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not place food in an unwashed bowl to eat. I permit washing the bowl before placing food in it."

2. Knives

The bhikkhus' hair had grown long. The Buddha permitted shaving — either shaving oneself or having another shave it. As a razor was needed, he permitted one to be obtained.

A certain bhikkhu made the handle from precious materials. The Buddha said it was not permitted to use precious materials. He permitted the use of bronze or tin.

A certain bhikkhu left the blade uncovered, which made it difficult to store. The Buddha permitted making a sheath. A certain bhikkhu made it from precious materials.

The Buddha said this was not permitted; he permitted using bone, ivory, bronze, iron, white wax, lead, tin, śāla grass, bamboo, cane, or wood. A certain bhikkhu feared the rattling of the sheath would damage the blade, so the Buddha permitted using soft material as a buffer — such as wool, kapok, or dog hide. If one feared it falling out, a cord should be used to bind it in place.

If it was difficult to carry by hand, a bag should be used to hold it. If it fell out of the bag, the mouth of the bag should be bound with a cord. If one feared losing it while walking, a cord should be used to tie it at the shoulder.

At that time, the bhikkhus were using knives. A blade became curled. He was permitted to sharpen it on his hand. If it remained curled, it should be sharpened on a stone. Holding the stone by hand, one feared losing it; it should be kept in the knife bag. If the blade became dull, it should be honed — either by oneself or by another. A certain bhikkhu needed a knife for honing. The Buddha permitted it.

3. Beard, Hair, and Nails

A bhikkhu shaving his head feared that hair would fall onto his robe. The Buddha permitted obtaining a hair-catching cloth. The bhikkhus did not know how to make one. The Buddha permitted weaving one from bamboo; or bending wood into a rim and stretching leaves across it; or using any one of the ten kinds of cloth to make a hair-catching cloth. A certain bhikkhu placed the hair-catching cloth on the ground, and when lifting it onto his knee to catch the hair, mud and dirt soiled his robe. The Buddha said this should not be done. He permitted using a cord to tie it to the top of a post.

A bhikkhu's nose hair had grown long. The Buddha permitted plucking it — either by oneself or by another. A certain bhikkhu needed tweezers; the Buddha permitted obtaining them. A certain bhikkhu made them from precious materials. The Buddha said this was not permitted, and that they should be made from bone, ivory, bronze, iron, white wax, lead, or tin. If the tip of the tweezers became chipped, it should be capped with iron. Being difficult to keep at hand, he was permitted to store them in the razor bag.

The bhikkhus' fingernails had grown long. The Buddha permitted cutting them — either by oneself or by another. A certain bhikkhu needed a blade for cutting nails; the Buddha permitted obtaining one.

A certain bhikkhu made it from precious materials. The Buddha said this was not permitted; he permitted making it from bronze or iron. Being difficult to keep at hand, the Buddha permitted storing it in a tube of lacquer.

A certain bhikkhu made the tube from precious materials. The Buddha said this was not permitted, and that one should use bronze, iron, white wax, lead, tin, bamboo, or wood. Fearing the contents would fall out of the tube, the mouth of the tube should be stoppered.

A certain bhikkhu used precious materials for the stopper. The Buddha said this was not permitted; one should use bronze, tin, white wax, lead, zinc, bamboo, or wood. If one feared that keeping it in a separate place would result in loss, it should be stored together in the knife bag.

At that time, a bhikkhu with long fingernails went to the home of a lay person. This bhikkhu was handsome in appearance, and a lay woman noticed him and said to him: "Let us do such-and-such together." The bhikkhu replied: "Sister, do not speak like that. Our discipline does not permit such things." The woman said: "If you do not comply with my words, I will scratch my own eyes and body with my fingernails to make wounds, and when my husband returns I will tell him that you asked me to do such-and-such, and that when I refused, you scratched my face and body and caused these wounds." Upon hearing this, the bhikkhu was frightened and quickly fled from the house.

Just as the bhikkhu ran out of the house, the husband was arriving home. The woman then scratched her own body and face with her fingernails and said to her husband: "The bhikkhu asked me to do such-and-such; I did not agree. The bhikkhu then scratched my face and body, causing these wounds." The husband immediately pursued and seized the bhikkhu, saying:

"You tried to violate my wife. My wife refused, and you scratched her face and body causing wounds — how is this?"

The bhikkhu replied:

"Householder, do not speak like that. Our discipline does not permit doing such things."

The husband then said:

"How dare you tell me not to speak like that? Look how long your fingernails are!"

Having said this, the husband beat the bhikkhu nearly to death. The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not let the fingernails grow long."

The group of six bhikkhus cut their fingernails too short, causing bleeding. The Buddha said this must not be done. A certain bhikkhu cut his fingernails in the shape of a half-moon. The Buddha said this must not be done. A certain bhikkhu cut his fingernails to a point. The Buddha said this must not be done. A certain bhikkhu polished his fingernails to make them shine. The Buddha said this must not be done. A certain bhikkhu dyed his fingernails with colors. The Buddha said this must not be done. The Buddha then said to the bhikkhus:

"You foolish men — avoiding the prohibitions I have set down, you then go and do all manner of other things. I permit bhikkhus to cut their fingernails to just beyond the skin."

The Buddha said the maximum length of a grain of rice is when they should be cut.

The group of six bhikkhus trimmed their beard and hair with scissors. The Buddha said this must not be done. A certain bhikkhu shaved his head but not his beard. The Buddha said both beard and hair should be shaved. A certain bhikkhu shaved his beard but not his head. The Buddha said both beard and hair should be shaved. A certain bhikkhu plucked out his hair. The Buddha said this must not be done. A certain bhikkhu kept a tuft of hair. The Buddha said this must not be done. A certain bhikkhu smoothed his moustache to curl it upward. The Buddha said this must not be done.

"You foolish men — avoiding the prohibitions I have set down, you then go and do all manner of other things. From now on, beard and hair are to be completely shaved."

The bhikkhus did not know how long hair should grow before it should be shaved. The Buddha taught: the maximum length is two finger-widths, or it should be shaved once every two months — this is the maximum.

The group of six bhikkhus combed their beard and hair. The Buddha said this must not be done. A certain bhikkhu applied oil to his hair. The Buddha said this must not be done.

The group of six bhikkhus painted the rims of their eyes. The laypeople saw this and reproached them, saying: "The śramaṇas, disciples of the Śākyan, are full of desire and know no contentment, yet claim to know the true Dharma. But what kind of true Dharma is this? They are just like lay people!" The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not paint the rims of the eyes in this way."

For bhikkhus suffering from eye disease, the Buddha permitted applying various medicinal drops.

4. Adornment

The group of six bhikkhus used a mirror to look at their faces, or looked at their reflections in water, or polished objects to create a reflective surface to see their faces. The laypeople saw this and reproached them, saying: "The śramaṇas, disciples of the Śākyan, are full of desire and know no contentment, yet claim to know the true Dharma. But what kind of true Dharma is this, when they look at themselves in mirrors just like lay people?" The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not do this."

A certain bhikkhu developed a boil on his face; the Buddha permitted other bhikkhus to apply medicine for him. If a bhikkhu was alone in his room, the Buddha permitted using a mirror to look at his face in order to apply medicine. A certain bhikkhu groomed his body and his hair. The Buddha said this must not be done. A certain bhikkhu spat on himself and rubbed his body. The Buddha said this must not be done.

A certain bhikkhu bathed in an open place. The laypeople saw this and reproached him, saying: "The śramaṇas, disciples of the Śākyan, are full of desire and know no contentment, yet claim to know the true Dharma. But what kind of true Dharma is this, when they bathe in open places just like lay people!" The bhikkhus reported this to the Buddha. The Buddha said this must not be done.

There were monks who thought to punch their own shoulders and arms in order to make them swell up and look impressive. The Buddha taught that this must not be done. There were monks who applied fragrant ointments to their bodies to make themselves smell pleasant.

The Buddha said this must not be done. Monks were concerned that their bodies smelled unpleasant due to sweat, and the Buddha permitted the use of a scraping implement to remove sweat. Some monks made such implements from precious materials.

The Buddha taught that precious materials must not be used for this purpose, and that one should instead use bone, ivory, bronze, tin, iron, zinc, sala grass, bamboo, or wood. The group of six monks made sweat-scrapers with blades resembling razors, so that when scraping away sweat, the body hair was also cut off. The Buddha taught that this must not be done, and that such implements must not be kept.

There were monks suffering from skin sores and lesions who used coarse medicinal powder to wash them, causing pain. The Buddha taught that fine medicinal powder, or fine clay, or silk, or cotton, or fruit may be used, according to what is suitable for the body of the sick person; he permitted those washing sores to use these remedies for treating all kinds of skin conditions, including the condition of malodorous sweat.

The group of six monks wore earrings. The Buddha taught that this must not be done. The group of six monks attached pearl beads to the rims of their ears. The Buddha said this must not be done. The group of six monks wore ear hoops. The Buddha said this must not be done. The group of six monks used tāla leaves, or lead, or tin to make rings to stretch the ear lobes wide. The Buddha taught that this must not be done. The group of six monks rolled up their ear lobes. The Buddha taught that this must not be done.

There were monks who made belts of lead. The Buddha taught that this must not be done. There were monks who wore ornamental necklaces around their necks. The Buddha taught that these must not be worn. There were monks who wore bracelets and anklets on their hands and feet. The Buddha taught that these must not be worn. Those monks wore rings on their fingers. The Buddha taught that these must not be worn. There were monks who tied five-colored threads at their armpits, at their backs, and on their arms. The Buddha taught that this must not be done. There were monks who wore rings. The Buddha taught that these must not be worn.

5. Displaying Miracles as a Teaching

The Blessed One was residing in the city of Rājagṛha. At that time, the six teachers of the heterodox schools dwelt together with their disciples. Pūraṇa Kassapa together with ninety thousand disciples.

Makkhaḷi Gosāla together with eighty thousand disciples. And so on, decreasing in number down to Nigaṇṭha Nātaputta together with forty thousand followers. At that time in the city of Rājagṛha, a householder who was a disciple of the six teachers received a piece of sandalwood and fashioned from it a begging bowl, which he placed inside a bag made of precious materials; he hung this from the top of a tall pillar in his courtyard and made a public announcement: "If in this city of Rājagṛha there is any ascetic or brahmin who is an arhat possessed of great spiritual power, let him come and take this bowl." At that time Pūraṇa Kassapa came to the householder and said:

"I am an arhat possessed of great spiritual power. I am worthy to receive this bowl together with its bag. Please have it taken down for me."

The householder said:

"If you are an arhat possessed of great spiritual power, I will give it to you. Go up and take it yourself."

That one wished to take it but had no means of doing so. Then Makkhaḷi Gosāla, Ajita Kesakambalī, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, and Nigaṇṭha Nātaputta all came to the householder and said:

"I am an arhat possessed of great spiritual power. I am worthy to receive this bowl together with its bag. Please have it taken down for me."

The householder said:

"If you are an arhat possessed of great spiritual power, I will give it to you. Go up and take it yourself."

Those ones each wished to take it but had no means of doing so.

At that time, Piṇḍola and Mahā Maudgalyāyana were seated together on a great boulder. Piṇḍola said to Maudgalyāyana:

"You are an arhat possessed of spiritual power, and the Blessed One has declared you foremost in that category. You could go there and take it."

Maudgalyāyana said:

"I have never before displayed spiritual power in the presence of laypeople. You too are an arhat possessed of great spiritual power, and the Blessed One has declared you foremost among those who roar like a lion. You could go there and take it."

When Piṇḍola heard what Maudgalyāyana said, he immediately rose up into the air together with the boulder, and flew seven circuits around the city of Rājagṛha. The people of the country, fearing that the boulder might fall, jostled one another in flight. At that moment, the householder, looking out from his upper story, saw Piṇḍola in the sky above, and with joined palms reverently addressed him, saying:

"Take the bowl, Piṇḍola!"

Piṇḍola then took the bowl. The householder then said:

"Please stop for a moment, Piṇḍola!"

Piṇḍola stopped for a moment. The householder with his own hands took the bowl and filled it with fine, nourishing food and offered it to Piṇḍola. Piṇḍola received the bowl back, and again relying on the power of his spiritual faculty he traversed the air and departed.

The monks who heard of this matter — among them those of few wishes and contentment, who lived ascetically, delighted in the training of the precepts, possessed of a sense of shame — reproached Piṇḍola, saying: "How could you display spiritual power in the presence of laypeople?" The monks went to the Blessed One, bowed with their heads to his feet in reverence, sat to one side, and reported this matter to the Blessed One in full.

The Blessed One, using this matter as occasion, assembled the community of monks, and though already knowing, asked Piṇḍola:

"Did you display spiritual power in the presence of laypeople?"

"Blessed One, it is true that I did."

The Blessed One reproached Piṇḍola with numerous admonishments:

"What you have done is wrong; it is not proper conduct, not the way of an ascetic, not pure practice, not fitting behavior — it is something that should not have been done. Why did you display spiritual power in the presence of laypeople? It is like a courtesan who exposes herself before everyone for the sake of a half-coin. You likewise, for the sake of a wooden bowl of no worth, displayed spiritual power before laypeople." The Buddha taught:

"One must not display spiritual power before laypeople. If one does so, it is an offense of duṣkṛta. Monks must not keep and store bowls made of sandalwood. If one does so, the matter shall be dealt with according to the rule. If a finished sandalwood bowl has been received, it should be broken apart and distributed among the monks for use as eye medicine."

At that time, the heterodox teachers heard that the ascetic Gautama had forbidden his monks from displaying spiritual power before laypeople. They thought: "What that ascetic forbids is something none of his followers will ever dare to do for the rest of their lives. Now we can go to them and say: 'Ascetic Gautama, you claim to have attained arhatship — we too are arhats.

You claim to possess spiritual power — we too possess spiritual power. You claim to have great wisdom — we too have great wisdom. Let us now compete in displaying spiritual powers and superhuman qualities.

If the ascetic Gautama displays one superhuman quality, we will display two. If he displays two, we will display four. If the ascetic Gautama displays four, we will display eight.

If he displays eight, we will display sixteen. If he displays sixteen, we will display thirty-two. If he displays thirty-two, we will display sixty-four.

However many the ascetic displays, we will display double.'"

The heterodox teachers went throughout the city proclaiming: "The ascetic Gautama claims to possess spiritual power — we too possess spiritual power. He claims to have great wisdom — we too have great wisdom. Now we wish to compete with the ascetic Gautama in displaying spiritual power and superhuman qualities. If the ascetic Gautama displays one, we will display two; however many the ascetic Gautama displays, we will display double."

In the city of Rājagṛha there was a level and very broad piece of ground. Householders brought many flowers, incense, ornamental garlands, music, banners, food, clothing, medicines, and furnishings to offer there to the Bhagavān of the heterodox teachers. At that time, a certain householder who wished to take flowers to offer to the heterodox teachers reached out his hand to take them, but found he could not.

He wished to take incense, ornamental garlands, banners, music, food, clothing, medicines, and furnishings to offer, but each time he extended his hand to take them, he likewise could not. Meanwhile, another householder who wished to take flowers to offer to the Buddha reached out his hand and took them without any obstruction. In this way, whatever that householder wished to take — even medicines and furnishings to offer — he could take without any obstruction whatsoever.

That householder then conceived this thought: "How marvelous! The Blessed One possesses such great spiritual power." He then addressed the Buddha, saying:

"I humbly beseech the Blessed One, together with the great community of monks, to accept my invitation to a meal tomorrow."

The Blessed One silently gave his consent. The householder, knowing that the Blessed One had silently given his consent, came forward, reverently prostrated himself at the Buddha's feet, and took his leave. Returning home, he spent the night preparing all manner of fine and nourishing foods.

In the morning the householder came to announce the hour. The Blessed One put on his robe, took up his bowl, and together with the great assembly of bhikkhus—one thousand two hundred and fifty in number—proceeded to the householder's residence. As the Blessed One walked, at each footfall a great supernatural power caused the devas in the sky above to scatter celestial māndārava flowers, candana incense, powdered perfumes, utpala flowers, paduma flowers, kumuda flowers, and puṇḍarīka flowers upon the footprints of the Buddha, while the music of the heavenly realm sounded forth in praise and celebration of the Buddha.

The householder walked behind the Blessed One, thinking: "Does this sound arise from beneath the earth, or does it come from above?" The householder looked upward into the sky and from a distance beheld the celestial māndārava flowers and all the rest, down to the puṇḍarīka flowers, as well as the music of the heavenly realm, all issuing from within the sky, and he thought: "This sound does not come from beneath the earth—it comes from above." The Blessed One arrived at the householder's residence and took his seat.

At that time, the wandering ascetics of other sects, hearing of this matter, thought: "This householder has always made offerings to us in the past—why has he now invited the Buddha and the Sangha to receive offerings? Let us go there and cause him to have insufficient space and food to entertain them!" Having thought thus, the wandering ascetics went together with their followers to the householder's residence. The doorkeeper, seeing the wandering ascetics and their followers arriving, went inside and reported to the householder:

"Master, the wandering ascetics and their followers have come. Shall I let them in or not?"

The householder said: "Do not let them in."

The Buddha said to the householder: "You should let them in."

The householder said to the Buddha: "The wandering ascetics are numerous. The space is narrow and cramped; I fear it cannot accommodate them all."

The Buddha said: "Go ahead and invite them in. If they make room for one another, there will be enough."

The householder said again: "The wandering ascetics are numerous, the seats are limited, and the food is limited. It is only sufficient for the Buddha and the one thousand two hundred and fifty members of the Sangha. I fear it will not be enough."

The Buddha said to the householder: "Go ahead and invite them in. If they make room for one another, the food will be sufficient."

The Blessed One, by the power of his supernatural faculties, caused the ground to become level and vast. Looking toward the east, countless hundreds of thousands of high seats appeared of themselves. The same occurred in the south, west, and north.

Thereupon the Blessed One, together with the one thousand two hundred and fifty bhikkhus of the Sangha and all the wandering ascetics, all had sufficient seats. The householder set out all manner of fine and nourishing foods as offerings to the Buddha, the bhikkhu Sangha, and the wandering ascetics, and all were fully provided for. When the Buddha had finished eating, he set aside his bowl.

The householder took a low stool and sat before the Buddha. The Blessed One, for the sake of the householder, taught the Dharma by means of countless skillful means, instructing and transforming him so that he was filled with joy. When the teaching of the Dharma was complete, the Buddha rose from his seat and departed.

At that time, the wandering ascetics and their followers all went to the place where King Bimbisāra was, raised their joined hands above their heads, and said:

"May the King ever be victorious."

Then they submitted:

"The ascetic Gautama claims to be an arhat; we too are arhats. The ascetic Gautama claims to possess supernatural powers; we too possess supernatural powers. The ascetic Gautama claims to possess great wisdom; we too possess great wisdom. We now wish to contend with the ascetic Gautama in the display of supernatural powers and superhuman qualities, to see who surpasses whom. If the ascetic Gautama displays one, we will display two; and so on, whatever number the ascetic Gautama displays, we will display double. Great King, we now wish to contend with the ascetic Gautama in the display of supernatural powers and superhuman qualities."

At that time, King Bimbisāra went to the place of the Buddha, prostrated himself with head and face at the Buddha's feet, then sat to one side, and reported this matter in full to the Blessed One, saying:

"We humbly implore the Blessed One to contend with the wandering ascetics in the display of supernatural powers and superhuman qualities."

The Blessed One said to the King:

"Enough, it is sufficient! The Tathāgata himself knows the proper time; when it is necessary to display, he will display. Do as the King wishes. Tomorrow morning the Tathāgata will depart."

The next morning, the Blessed One, together with the great assembly of bhikkhus, departed from the city of Rājagaha. King Bimbisāra used five hundred carriages to carry fine and nourishing foods in the train behind the Blessed One. The wandering ascetics, hearing that the Blessed One had departed early in the morning from the city of Rājagaha, said:

"The ascetic Gautama was unable to contend with us in supernatural powers and has therefore departed. King Bimbisāra's five hundred carriages laden with fine foods are for us, not for the ascetic Gautama. Let us now go to wherever Gautama is headed and challenge Gautama to a contest of supernatural powers and superhuman qualities."

The wandering ascetics then followed in the wake of the Blessed One. King Bimbisāra, hearing that the Buddha together with one thousand two hundred and fifty bhikkhus had already departed early from the city of Rājagaha, set out as well with eighty-four thousand attendants following behind the Blessed One. Brahmā, Śakra Devānām Indra, the Four Heavenly Kings, countless devas, and hundreds of thousands of the great assembly also accompanied the Blessed One. The Blessed One then arrived at the city of Ujjain. The king of Ujjain was named Pradyota. The wandering ascetics of Magadha and the wandering ascetics of Ujjain all came together to the place of King Pradyota, raised their joined hands above their heads, and spoke words of praise:

"May the King ever be victorious." Having said this, they said:

"The ascetic Gautama claims to be an arhat; we too are arhats. He claims to possess supernatural powers; we too possess supernatural powers. He claims to possess great wisdom; we too possess great wisdom. While we were in the city of Rājagaha, we challenged Gautama to display supernatural powers and superhuman qualities in contest with us, but the ascetic Gautama was unable to do so and departed. We now wish to contend with Gautama in the display of supernatural powers and superhuman qualities. If the ascetic Gautama displays one, we will display two; and so on, whatever number the ascetic Gautama displays, we will display double."

King Pradyota then went to the place of the Buddha, prostrated himself with head and face at the Buddha's feet, then reported this matter in full to the Blessed One:

"It would be excellent if the Blessed One would display supernatural powers and superhuman qualities together with the wandering ascetics."

The Blessed One said to King Pradyota:

"Enough, it is sufficient! The Tathāgata himself knows the proper time; when it is necessary to display, he will display. Do as the King wishes. Tomorrow morning the Tathāgata will depart."

The next morning, the Blessed One departed from the city of Ujjain. King Pradyota used five hundred carriages to carry fine and nourishing foods following behind the Blessed One. The wandering ascetics, hearing that the Blessed One had departed, declared: "The ascetic Gautama was unable to display supernatural powers and superhuman qualities in contest with us, and so he has gone away. The King's five hundred carriages laden with food are for us, not for Gautama. Let us go to wherever Gautama is headed and contend with Gautama in the display of supernatural powers and superhuman qualities." They then followed in the wake of the Blessed One.

At that time, King Bimbisāra, upon hearing that the Blessed One had departed, came together with eighty-four thousand people; King Pradyota came with seventy thousand people; Śakra, Brahmā, the Four Heavenly Kings, the devas, and the great assembly of countless hundreds of thousands of followers all surrounded and accompanied the Blessed One. The Blessed One arrived and took up residence in the Ghositārāma park in the city of Kauśāmbī. At that time, Udayana was the king. The wandering ascetics of Magadha, the wandering ascetics of Ujjain, and the wandering ascetics of Kauśāmbī all went together to the place of King Udayana, raised their joined hands to their heads in praise, saying:

"May the King ever be victorious." Having said this, they said:

"The ascetic Gautama claims to be an arhat; we too are arhats. He claims to possess great supernatural powers; we too possess supernatural powers. He claims to possess great wisdom; we too possess great wisdom. When Gautama was in Magadha and in Ujjain, we challenged him to display supernatural powers and superhuman qualities in contest with us, but the ascetic Gautama was unable to do so and departed. We now wish to contend with the ascetic Gautama in the display of supernatural powers and superhuman qualities. If the ascetic Gautama displays one, we will display two; and so on, whatever number the ascetic Gautama displays, we will display double."

King Udayana went to the place of the Blessed One, prostrated himself with head and face at the Buddha's feet, then sat to one side, and reported this matter in full to the Blessed One:

"It would be excellent, Blessed One—please display supernatural powers and superhuman qualities together with the wandering ascetics."

The Blessed One said to the King:

"Enough! The Tathāgata himself knows the time. When it is necessary to manifest, he will manifest. Let the King do as he wishes. Tomorrow morning the Tathāgata will depart."

Early the following morning the Tathāgata departed. At that time, King Udayana followed behind the Blessed One with five hundred carriages carrying fine and nourishing foods. When the non-Buddhists heard that the Blessed One had departed, they said: "The ascetic Gautama was unable to contend with us in the display of supernormal powers and superhuman Dharma, and so he has gone away. The five hundred carriages of fine foods that King Udayana is conveying are on account of us, not on account of Gautama. Now we can go to wherever Gautama is heading and display supernormal powers and superhuman Dharma there." They then followed behind the Tathāgata.

At that time, King Bimbisāra together with eighty-four thousand attendants, King Ujjain together with seventy thousand attendants, and King Udayana together with sixty thousand attendants advanced behind the Blessed One. Śakra, Brahmā, the Four Heavenly Kings, and countless hundreds of thousands of devas in a great assembly followed behind the Blessed One. The Blessed One arrived and took up residence in the Nyagrodha Park in the land of Kapilavastu.

The King of Kapilavastu, Brahmadatta, was the Buddha's half-brother. The non-Buddhists of the land of Magadha, the non-Buddhists of the land of Ujjain, the non-Buddhists of the land of Kauśāmbī, and the non-Buddhists of the land of Kapilavastu all came together to King Brahmadatta, raised their joined hands to their heads, and offered the wish that the King would always be victorious. They then addressed King Brahmadatta, saying:

"The ascetic Gautama claims to be an arhat; we too are arhats. He claims to possess great supernormal powers; we too possess great supernormal powers. He claims to possess great wisdom; we too possess great wisdom. When we were in the land of Magadha, in the land of Ujjain, and in the land of Kauśāmbī, we challenged the ascetic Gautama to a contest of supernormal powers and superhuman Dharma. The ascetic Gautama was unable to contend with us in the display of supernormal powers and superhuman Dharma, and so he left. Now we wish to challenge the ascetic Gautama to a display of supernormal powers and superhuman Dharma. If the ascetic Gautama displays one, we shall display two. In this way, whatever amount the ascetic Gautama displays, we shall display twice as much."

King Brahmadatta came to where the Buddha was, reverently bowed with his head at the Buddha's feet, then sat to one side and said to the Buddha:

"I humbly request that the Blessed One display supernormal powers and superhuman Dharma."

The Buddha said to the King:

"Enough! The Tathāgata himself knows the time. When it is necessary to manifest, he will manifest. Do as the King wishes. Tomorrow morning the Tathāgata will depart from Kapilavastu."

Early the following morning the Blessed One departed. King Brahmadatta then had five hundred carriages loaded with food to follow the Blessed One. When the non-Buddhists heard that the Blessed One had departed, they said: "The ascetic Gautama was unable to contend with us in the display of supernormal powers and superhuman Dharma, and so he has left us. The five hundred carriages of food that King Brahmadatta is conveying are on account of us, not on account of the ascetic Gautama. Now we should go to wherever Gautama is heading and tell Gautama to display supernormal powers and superhuman Dharma with us." The non-Buddhists then followed behind the Blessed One together with their retinues.

When King Bimbisāra heard that the Buddha had departed, he too followed behind the Blessed One together with eighty-four thousand attendants. King Prasenajit followed with seventy thousand attendants, King Udayana with sixty thousand attendants, King Brahmadatta with five hundred attendants. Śakra, Brahmā, and the Four Heavenly Kings together with their retinues of countless hundreds of thousands followed behind the Blessed One.

The Blessed One journeyed from the land of Kapilavastu through the human realm and arrived to take up residence in the Jetavana Park in the land of Śrāvastī. At that time, the king of the land of Śrāvastī was Prasenajit. The non-Buddhists of the land of Magadha, the non-Buddhists of the land of Ujjain, the non-Buddhists of Kauśāmbī, the non-Buddhists of Kapilavastu, and the non-Buddhists of the land of Śrāvastī all came together to King Prasenajit, raised their joined hands to their heads, and said:

"We pray that the King may always be victorious." Having offered this prayer, they said:

"The ascetic Gautama claims to be an arhat; we too are arhats. He claims to possess great supernormal powers; we too possess great supernormal powers. He claims to possess great wisdom; we too possess great wisdom. When Gautama was in the land of Magadha, in the city of Ujjain, in Kauśāmbī, and in the land of Kapilavastu, we wished to challenge Gautama to a display of supernormal powers and superhuman Dharma, but Gautama was unable to contend with us in this display and departed. Now we wish to challenge the ascetic Gautama to a display of supernormal powers and superhuman Dharma. If the ascetic Gautama displays one, we shall display two. In this way, whatever amount the ascetic Gautama displays, we shall display twice as much."

King Prasenajit came to where the Blessed One was, reverently bowed with his head at the Blessed One's feet, then sat to one side and fully recounted the foregoing circumstances to the Blessed One:

"Excellent, Blessed One! I humbly request that you display supernormal powers and superhuman Dharma." The Buddha said to the King:

"Enough! The Tathāgata himself knows the time. When it is necessary to manifest, he will manifest. In the twelfth month, during the fifteen days from the first to the fifteenth, the Tathāgata will display supernormal powers and superhuman Dharma. Great King, if you wish to see the Tathāgata display supernormal powers and superhuman Dharma, come and observe."

At that time, in the land of Śrāvastī there was a particular stretch of ground that was level, open, and expansive. The Blessed One went there, spread out his seat, and sat down. The Brahmā King bared his right shoulder, placed his right knee on the ground, joined his palms, and said to the Blessed One:

"I shall prepare a lofty throne for the Blessed One."

The Buddha said to the Brahmā King:

"Enough, it is well. The Tathāgata himself knows the time."

Śakra the Lord of Devas, the Four Heavenly Kings, King Bimbisāra, King Prasenajit, King Udayana, King Brahmadatta, King Prasenajit, Lady Mallikā, the householder Ṛṣidatta, Pūraṇa — all of them said:

"We shall prepare a lofty throne for the Blessed One."

The Buddha said:

"Enough, it is well. The Tathāgata himself knows the time."

At that time, householders who had faith in the non-Buddhists set up hundreds of thousands of lofty, costly seats on behalf of the non-Buddhists. Those who had faith in the Blessed One, out of devotion and reverence, made offerings to the Blessed One in succession, from the first day through to the fifteenth day.

Then the Blessed One turned his face toward the east, whereupon countless hundreds of thousands of lofty seats spontaneously appeared. The same occurred in the south, the west, and the north. At the very center, a lion throne of seven precious materials, tall and lofty, spontaneously appeared.

The Tathāgata sat down upon it. At that time all the members of the great assembly took their seats. In due succession, the donor who was making the offering on that day presented a tooth-cleaning stick to the Buddha.

The Blessed One received it, cleaned his teeth, and then cast the stick behind him; it immediately became a great tree, its trunk, branches, and leaves growing in dense abundance. When the great assembly witnessed this supernormal power of the Blessed One, they were filled with great joy, obtained a Dharma unprecedented, and gave rise to a mind of disenchantment. The Blessed One, knowing that the great assembly had obtained this unprecedented Dharma and given rise to a mind of disenchantment, thereupon employed countless skillful means to expound various teachings for their benefit, so that they might attain joy.

At that time, right there upon their seats, hundreds of thousands of people became free from dust and defilement and attained the pure eye of the Dharma. This was the first day on which the Blessed One displayed the supernormal powers of transformation.

On the second day, the tree blossomed with flowers that were perfect in color and fragrance. The blossoms of the tree fell and scattered everywhere. The great assembly gathered them until they reached to their knees.

The bhikkhus, bhikkhunīs, upāsakas, upāsikās, and all the great assembly breathed in the fragrance of these flowers. When the great assembly witnessed the Blessed One's supernormal powers of transformation in this way, they were all filled with great joy, obtained a Dharma unprecedented, and gave rise to a mind of disenchantment. The Blessed One, knowing that the great assembly had obtained this unprecedented Dharma and given rise to a mind of disenchantment, thereupon employed countless skillful means to expound various teachings for their benefit so that they might attain joy.

At that time, right there upon their seats, countless hundreds of thousands of people became free from dust and defilement and attained the pure eye of the Dharma. This was the second day on which the Blessed One displayed the supernormal powers of transformation.

On the third day, the fruits of the tree ripened and gave off a sweet fragrance. The fruits of the tree fell to the ground without needing to be shaken, and they were not damaged. The bhikkhus, bhikkhunīs, upāsakas, upāsikās, and the great assembly all partook of them as food.

The people, upon witnessing the Blessed One's supernormal powers of transformation in this way, were filled with great joy, obtained a Dharma unprecedented, and gave rise to a mind of disenchantment. The Blessed One, contemplating and knowing that the great assembly had obtained this unprecedented Dharma and given rise to a mind of disenchantment, thereupon expounded the Dharma for their benefit, until they attained the pure eye of the Dharma as described above.

This was the third day on which the Blessed One displayed the supernormal powers of transformation.

At that time, a donor was making offerings in turn, and on the fourth day presented water to the Blessed One. The Blessed One took a handful of water and poured it onto the ground before him. By the Buddha's supernatural power, it instantly became a great lake.

The water was pure and without impurity. Those who drank from it were cured of illness. There were various mixed flowers: utpala, padma, kumuda, and pundarīka; and extraordinary birds: ducks, geese, mandarin ducks; and various creatures such as soft-shell turtles, tortoises, catfish, and other aquatic beings adorning that great lake.

The great assembly, seeing the Blessed One's supernatural transformation in this way, was filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One, contemplating and knowing that the great assembly had attained the unprecedented Dharma and that their minds of disenchantment had arisen, thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above.

This was how the Tathāgata manifested transformation on the fourth day.

On the fifth day, on all four sides of the lake, a river flowed forth. The current flowed straight without bending, calm and without waves. Various wondrous flowers adorned all the rivers.

The flowing waters of the four rivers produced the sound of the Dharma: all conditioned phenomena are impermanent, suffering, and empty; all dharmas are without self; nirvana is tranquil and still. The great assembly, seeing the Blessed One's supernatural transformation in this way, was filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One, contemplating and knowing that the great assembly had attained the unprecedented Dharma and that their minds of disenchantment had arisen, thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above.

This was how the Blessed One manifested supernatural transformation on the fifth day.

On the sixth day, the Blessed One transformed the great assembly so that all were made equal, with no distinction among them. The great assembly, seeing the Blessed One employ supernatural transformation in this way, were all filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One, contemplating and knowing that the great assembly had attained the unprecedented Dharma and that their minds of disenchantment had arisen, thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Blessed One manifested transformation on the sixth day.

On the seventh day, the Blessed One, dwelling in the sky, taught the Dharma to the great assembly; they could only hear the voice of the Tathāgata but could not see his form. The great assembly, seeing the Blessed One's supernatural transformation in this way, was filled with great joy, perceived things never before seen, and their minds of disenchantment arose. The Blessed One, contemplating and knowing that the great assembly considered this unprecedented, and that their minds of disenchantment had arisen, thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above.

On the eighth day, lay followers who believed in the outside ways sent someone to inform the non-Buddhist teachers: "Do you know, sirs, that the ascetic Gautama has been manifesting supernatural power—now already eight days have passed; why do you not come?"

In truth, they wished to come but were unable to do so. The Blessed One said to the bhikkhus:

"Suppose one were to take a most sturdy leather rope and bind the body of Pūraṇa Kassapa to an ox and have it dragged until the rope broke and the body was torn asunder; if he did not abandon his own views but stubbornly clung to his arguments, he still could not come to my presence. And so it is with Nigaṇṭha and the rest."

At that time, Brahmā, the king of the Brahma realm, said to Śakra, the lord of the devas:

"These non-Buddhist teachers claimed to be equal to the Blessed One, yet now they cannot come to contest supernatural powers with the Blessed One. Let us destroy those lofty platforms of theirs."

Śakra, the lord of the devas, said to the Four Heavenly Kings:

"These non-Buddhist teachers claimed to be equal to the Blessed One, yet now they cannot come to contest supernatural powers with the Blessed One. Let us destroy those lofty platforms of theirs."

The Four Heavenly Kings then summoned the wind deity, the cloud-making deity, the rain-making deity, and the thunder deity, and said to them:

"These non-Buddhist teachers claimed to be equal to the Blessed One, yet now they cannot come to contest supernatural powers with the Blessed One. Let us destroy those lofty platforms of theirs, so that they are utterly scattered and no trace of them remains."

Thereupon the wind deity and the rest, having received these instructions from the Four Heavenly Kings, destroyed the lofty platforms of the non-Buddhist teachers so that not a single trace remained. At that time, the non-Buddhist teachers, drenched and soaked by the great rain and violent wind, fled into caves, thickets, and forests.

Among the non-Buddhist teachers there were naked ascetics, the Sni sectarians, and Pārīti Pāsivājagā, who each tied a great stone around their necks and drowned themselves in deep pits. The great assembly, seeing the Blessed One's supernatural transformation in this way, were all filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Blessed One manifested transformation on the eighth day.

On the ninth day, the Blessed One, dwelling atop Mount Sumeru, taught the Dharma to the great assembly; they could only hear his voice but could not see his form. The great assembly, seeing the Blessed One's transformation in this way, was filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Blessed One manifested transformation on the ninth day.

On the tenth day, the Blessed One taught the Dharma in the Brahma realm; the great assembly could only hear his voice but could not see his form. The great assembly, seeing the Blessed One's transformation in this way, was all filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Blessed One manifested transformation on the tenth day.

On the eleventh day, the Blessed One, in the midst of the great assembly, manifested the supernatural feat of transformation: one body becoming many bodies, many bodies becoming one body; at one moment appearing close at hand, at another so far away as to be invisible; or, though obstructed by walls of rock and mountains nearby, his body passed through without any impediment; moving through the air like a bird soaring and circling; entering and emerging from the earth as if it were water; walking upon the waves of water as if on dry land; emitting from his body smoke and blazing flames like a great mass of fire; with his hand touching the sun and moon; and his body rising in stature to reach the Brahma realm.

The great assembly, seeing the Blessed One's transformation in this way, was filled with great joy, attained the unprecedented Dharma, and their minds of disenchantment arose. The Blessed One thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Blessed One manifested the supernatural feat of transformation on the eleventh day.

On the twelfth day, the Blessed One, in the midst of the great assembly, taught the Dharma through mental proclamation: one should think thus, one should not think thus; one should contemplate thus, one should not contemplate thus; one should abandon this, one should cultivate this Dharma-door. The great assembly, seeing the Blessed One employ the supernatural feat of transformation in this way, was filled with great joy, attained things never before seen, and their minds of disenchantment arose. The Blessed One thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Buddha manifested the supernatural feat of transformation on the twelfth day.

On the thirteenth day, the Blessed One taught and instructed the great assembly in the Dharma. He said: "All is ablaze. What is meant by saying that all is ablaze? The eye is ablaze. Form is ablaze. Eye-consciousness is ablaze. Eye-contact is ablaze. Whatever feelings—painful, pleasant, or neither-painful-nor-pleasant—arise in dependence on eye-contact are ablaze. Ablaze with what? Ablaze with the fire of lust, the fire of hatred, the fire of delusion. What is meant by ablaze? Ablaze because birth, old age, sickness, death, sorrow, grief, and affliction are all ablaze. I declare this to be the arising of suffering. And so likewise with the mind. All is ablaze."

The great assembly, hearing the Blessed One teach and transform them with the Dharma in this way, was filled with great joy and considered it unprecedented. The Buddha thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above. This was how the Tathāgata manifested transformation on the thirteenth day.

On the fourteenth day, in turn, the donor making offerings drew forth a single flower and presented it to the Blessed One. The Blessed One smelled it and then cast it up into the air. By the supernatural power of the Buddha, it instantly transformed into fourteen thousand flower-pavilion towers. Within each of these flower-pavilion towers there was in every case a Buddha seated upon a throne, with Śakra, the lord of the devas, and Brahmā, the king of the Brahma realm, standing to either side, palms joined in reverent salutation, reciting verses:

The great assembly, seeing the Blessed One's supernatural transformation in this way, was all filled with great joy and attained the unprecedented Dharma. The Blessed One thereupon taught them the Dharma, until they obtained the pure Dharma-eye, as described above.

At that time, King Bimbisāra of the land of Magadha, in due order, on the fifteenth day arranged an offering ceremony. During the night he prepared various foods. In the morning he offered excellent and nourishing foods to the Buddha and the Saṅgha.

King Pasenadi, Udayana, Brahmadatta, Pasenadi, Lady Mallikā, the elder Ṛṣidatta, Pūrṇa, and all the great assembly each made complete offerings. When the Buddha had finished eating, he put away his bowl and set it aside. King Bimbisāra took a low seat and sat before the Buddha.

When the Blessed One released his feet and no longer sat in the cross-legged posture, the moment his feet touched the footrest, the great earth trembled in six ways with eighteen modes of trembling. Beneath the feet of the Blessed One, the wheel-mark appeared. The mark of the wheel with a thousand spokes appeared on the soles of the Blessed One's feet, shining brilliantly, and from the wheel radiated light that illuminated throughout the three thousand great thousandfold world-system.

6. The Thousand-Spoked Wheel

When the King of Magadha saw the wheel-mark beneath the feet of the Blessed One, he rose from his seat, bared his right shoulder, touched his right knee to the ground, and addressed the Blessed One:

"Venerable Blessed One, what merit was performed in former times such that there is a wheel-mark of a thousand-spoked flower-wheel on the soles of the feet, with light shining throughout the three thousand great thousandfold world-system?"

The Buddha said to King Bimbisāra:

Long ago in a past age, there was a king named Benefiting Beings, who ruled over the continent of Jambudvīpa. At that time the land of Jambudvīpa was prosperous and its people lived in comfort and joy. There were eighty-four thousand cities and towns, and the villages had fifty-five koṭis of households.

King Benefiting Beings resided in a city called Radiance of Wisdom, which extended twelve yojanas from east to west and seven yojanas from north to south. That city was vast, its people well-fed, its wealth abundant, its adornments delightful. The chief consort, whose name was Wisdom Affairs, had no children.

Wishing to obtain a child, the consort reverently made offerings to various gods and spirits — the river deity, the lake deity, the heaven of Complete Goodness, the heaven of Precious Goodness, the deity of the Sun, the deity of the Moon, Śakra, Brahmā the King, the deities of earth, water, wind, and fire, the deity Maheśvara, deities of gardens, deities of forests, deities of roads, the goddess Hārītī, and the various deities of the villages.

She made offerings everywhere, praying to obtain a child. After some time, the chief consort became pregnant. This woman, while carrying the child, possessed three kinds of wisdom: she knew when a man had thoughts of desire, she knew when she had conceived, and she knew from whom the conception had come.

At that time the consort went to the King and said:

"Does the King know? This consort has now conceived."

The King said:

"Excellent!"

The King then provided the consort with superior food and drink, clothing, medicines, and bedding of the highest quality, and increased all necessities many times over. After ten months had passed, the consort gave birth to a boy of beautiful form and fine features. On the day the infant was born, it was also the day on which eighty-four thousand natural mineral deposits spontaneously appeared in eighty-four thousand cities. Where there were silver deposits, trees of silver appeared, with roots, branches, and leaves all of white silver. Where there were gold deposits, trees of gold appeared, with roots, branches, and leaves all of gold. Where there were deposits of lapis lazuli, crystal, coral, pearl, agate, and carnelian, all were likewise.

At that time, according to the laws and customs of the land, when a newborn infant was named, either the parents gave the name, or a śramaṇa or brāhmaṇa gave the name. King Benefiting Beings thought: There is no need to ask a śramaṇa or brāhmaṇa to give a name. The mother of this infant is named Wisdom Affairs. I should now name the infant Wisdom Lamp. The King named the infant Wisdom Lamp.

At that time the King entrusted the infant to four nurse-mothers for care. The first attended to the body, the second to bathing and washing, the third to nursing with milk, and the fourth to play. The one who attended to the body cared for all matters relating to the infant's form and condition.

The one who attended to bathing and washing bathed the infant and laundered his clothing. The one who attended to nursing saw to nursing with milk and the feeding of soft food. The one who attended to play — whenever the prince was in the presence of elephants, horses, carriages, or sport, or flowers, fragrant things, precious objects, or various amusements — served him fully, carried a peacock-feather parasol walking behind, provided entertainment for the prince, and caused him to be delighted.

The Blessed One spoke these verses:

All things must pass away;

What is high must fall.

Whatever is born must die;

All that has life is impermanent.

Sentient beings sink in the realm of Existence,

All are conditioned things.

In all the worlds,

Who is there that does not grow old and die?

This is the common course of the world:

Birth after birth, all must die.

According to the karma one has created,

Evil and virtue bring their karmic fruit.

Evil karma leads to hell;

Good karma leads to birth in heaven.

Higher conduct leads to birth in good paths,

And to stainless Nirvāṇa.

When King Benefiting Beings passed away, the prince was eight or nine years old. The mother-nurses had him study various arts and skills: calligraphy and painting, arithmetic, theatrical performance, song and dance, instrumental music, riding elephants, horses, and carriages, and archery with valor and swiftness. In all these arts and skills the prince became fully proficient and thoroughly accomplished. When he reached the age of fourteen or fifteen, the ministers came to the prince and said:

"Does the prince know? The King has passed away. Now the prince, in due succession, should ascend to the royal throne, become king, and enact royal commands."

The prince replied:

"I am not able now to become king and enact the royal commands. Why is this? In a former life I once ruled as king for six years. By reason of that, I fell into hell for six thousand years. Therefore, now I am unable to become king and enact the royal commands."

The ministers said:

"Is there any means by which the prince could become king and enact royal commands?"

The prince replied:

"There is."

The ministers asked: what means is that? The prince said:

"If it is possible to speak to the men and women throughout this continent of Jambudvīpa, urging them to uphold the ten wholesome acts — not killing, and so forth, down to not holding wrong views — then I can become king."

When the ministers heard the prince's instruction, they immediately dispatched messengers to proclaim and announce throughout the four directions as follows: "People, do you know? King Benefiting Beings has passed away. Prince Wisdom Lamp, in due succession, should become King. Yet the prince says: I will not become king — not until the men and women of Jambudvīpa all uphold the ten wholesome acts, not killing, and so forth, down to not holding wrong views; then I will become king." When the people of the kingdom heard this proclamation, all of them practiced the ten wholesome acts — not killing, and so forth, down to not holding wrong views. The ministers then came to Prince Wisdom Lamp and said:

"Does the prince know? The men and women of this Jambudvīpa all declare that they will uphold the ten wholesome acts — not killing, and so forth, down to not holding wrong views. Now the prince may ascend to the royal throne and enact the commands of the King."

The prince said:

"Bring silk cloth here!"

The ministers immediately brought the finest white silk. The prince wrapped it himself around his crown and declared:

"In such a time, with such a sovereign, is this not excellent?"

The ministers replied:

"Excellent indeed."

At that time the ministers reported to the King:

"When the King was first born, eighty-four thousand natural mineral deposits spontaneously appeared. Now let them be brought into the King's treasury."

The King said:

"What need is there to bring them into the treasury? Take them to the heads of the crossroads and distribute them as gifts to śramaṇas, brāhmaṇas, the poor and destitute, the solitary and the aged. Whatever they need, give it to them fully."

When the great ministers heard King Wisdom Lamp's command, they immediately went to the eighty-four thousand cities, and wherever there were mineral deposits, they took them and brought them to the heads of the crossroads at the city gates, and gave gifts to śramaṇas, brāhmaṇas, the poor and suffering, the solitary and the aged. Whatever they needed was given to them fully.

At that time, Śakra, Lord of the Devas, had this thought: King Wisdom Lamp, in the eighty-four thousand cities, wherever there are mineral deposits, takes them and brings them to the heads of the crossroads at the city gates, and gives gifts to śramaṇas, brāhmaṇas, the poor and suffering, the solitary and the aged, giving them fully whatever they need. It is possible that these deeds may usurp my position. But now I shall go and test King Wisdom Lamp — whether, in performing these acts of giving for the sake of the Unsurpassed Way, he will turn back or not. Śakra, Lord of the Devas, then transformed himself into a man and said to the people: "King Wisdom Lamp commands us to uphold the ten unwholesome acts — killing, and so forth,

down to wrong views." At that time the great ministers came to the King and said:

"Is it true that the King commanded the people of the kingdom to uphold the ten unwholesome acts — killing, and so forth, down to wrong views?"

The King replied:

"No! Why is that? Previously I declared that I would not become king unless the people practiced the ten wholesome deeds — not killing, and so forth down to not holding wrong views. Therefore, now that I have become king, how could I say such things? Now, ministers, you must prepare the royal carriage; I wish to go personally to instruct and guide the people."

At that time, Indra, Lord of the Gods, thought: "I should not allow the King to travel in an ordinary worldly carriage." So he harnessed a divine elephant-drawn carriage. The divine elephant had six tusks, each tusk massive and powerful. The carriage was stationed just outside the gate. King Huệ Đăng, seeing such an elephant-drawn carriage, asked his ministers:

"To whom does this elephant belong?"

The ministers replied:

"We do not know whose elephant it is. This must be a royal elephant; it is certainly not something an ordinary person could possess. Your Majesty may use it."

The King thereupon used it.

The King commanded:

"Go and point out to me the one who said: 'I teach the people to practice the ten unwholesome deeds.'" That person was then pointed out to the King. The King asked:

"Did King Huệ Đăng teach you to practice the ten unwholesome deeds?"

The person answered:

"Yes."

The King asked again:

"Is there any means by which you could practice the ten wholesome deeds?"

The other said:

"Yes."

The King asked:

"What is it?"

The other said:

"If there is someone who has attained the bodhisattva realization, and I am permitted to eat that person alive — to eat their flesh and drink their blood — then I will practice the ten wholesome deeds."

At that time, King Huệ Đăng gave rise to this thought:

"From beginningless time until now, I have passed through the sufferings of transmigration through the five realms — having my hands cut off, my feet cut off, my nose and ears sliced away, my eyes gouged out, my head severed — and in the end, what benefit was there?"

Having thought thus, the King took a sharp knife and cut the flesh from his own thigh, held a vessel to collect the blood, offered it to the other person, and said:

"Good man, eat this flesh and drink this blood, and then practice the ten wholesome deeds."

That man was unable to endure the majestic virtue of King Huệ Đăng and instantly disappeared. Suddenly Indra, Lord of the Gods, stood before him and asked the King:

"Now, for whom does the King make this gift — for one world-system, or for two, three, or four? For the sake of the Sun, the Moon, Indra, the Demon King, or Brahmā?" The King replied:

"I make this gift not for one world-system, nor for two, three, or four, nor even for the Demon King or Brahmā. I perform this act of giving with the following intention: to seek the unsurpassed, right, and true wisdom of omniscience; to liberate those not yet liberated; to free those not yet free; to bring nirvana to those who have not yet attained nirvana; to ferry beings across birth, old age, sickness, death, sorrow, lamentation, suffering, and affliction. For all of these."

At that time, Indra, Lord of the Gods, thought: "It is not right that I should allow King Huệ Đăng to die from this wound." Indra then poured divine ambrosia upon the wound. The wound immediately healed and was restored to its former condition.

The Blessed One said to the monks:

"King Benefit-of-Beings was none other than Śuddhodana, the royal father. The first queen is now the mother Māyā. King Huệ Đăng is none other than myself. In former lives, I taught countless men and women in this Jambudvīpa to practice the ten wholesome deeds — not killing, and so forth down to not holding wrong views. By reason of this karmic condition, the soles of my feet bear the mark of the wheel with a thousand spokes, whose radiance illuminates the three-thousand great thousandfold world-system."

The great assembly, witnessing such miraculous transformations by the Blessed One, were all greatly rejoiced, having received a Dharma teaching unprecedented, and the mind of renunciation arose in them. The Blessed One, observing that the great assembly was filled with joy and that the mind of renunciation had arisen, then used countless skillful means to expound the Dharma, causing hundreds of thousands of people, right in their seats, to be far removed from dust and defilement and to attain the pure Dharma-eye. This was the fifteenth day of the Blessed One's miraculous transformations.

7. Various Forbidden Bowls

The Blessed One was dwelling at Rājagṛha. At that time, King Bimbisāra permitted the monks to come and go freely within the palace. The King stationed attendants in concealed places to listen to whatever the monks might say and report back to him. In that palace, precious teak wood had been used to make pillars. The monks, upon seeing this, said:

"What a pity that this precious wood should be used as pillars; if it were used to make alms bowls for the monks, how excellent that would be."

The palace attendants, concealed nearby, overheard this and went to report it to the King. The King immediately ordered new pillars to be installed and had that wood fashioned into alms bowls, which were offered to the monks. The monks did not dare to accept them, saying: "The Blessed One has not yet permitted us to receive alms bowls made of teak wood." The monks reported this to the Buddha. The Buddha instructed:

"Wooden bowls are not to be kept. This is a practice of non-Buddhist ascetics. If one keeps such bowls, they shall be dealt with according to the Dharma."

King Bimbisāra made alms bowls of stone and offered them to the monks. The monks did not accept them, saying:

"The Blessed One has not yet permitted us to use stone bowls."

The monks reported this to the Buddha. The Blessed One instructed:

"Such bowls are not to be used. These are bowls according to the practice of the Tathāgata. If one uses them, one commits a thullaccaya offense."

King Bimbisāra made bowls of gold and offered them to the monks. The monks did not accept them, saying:

"The Blessed One has not yet permitted us to use gold bowls."

They reported this to the Buddha. The Blessed One instructed:

"Monks should not keep gold bowls. This is the practice of lay people. If one keeps such bowls, they shall be dealt with according to the Dharma."

King Bimbisāra further made alms bowls of silver, of beryl, of precious materials, and of mixed precious materials, and offered them to the monks. The monks did not accept them, saying:

"The Blessed One has not yet permitted us to keep such alms bowls."

The monks reported this to the Buddha. The Blessed One instructed:

"Such bowls are not to be kept. These are practices of lay people. If one keeps them, they shall be punished according to the Dharma."

The Blessed One was dwelling in the land of Bhārgava. The Vajjian monks of Vesālī were using gold alms bowls. The Blessed One instructed:

"These are not to be used."

There were those who used bowls of silver, of beryl, of precious materials, and of mixed precious materials. The Blessed One instructed:

"These are not to be used."

The Blessed One rebuked them:

"You are foolish men — you avoid what I have prohibited and then use other things. From now on, all alms bowls made of precious materials are not to be used. If one uses them, they shall be dealt with according to the Dharma."

The Blessed One was dwelling at Vesālī. The Licchavis had received an exceedingly valuable maṇi-jewel bowl, filled it full with sandalwood fragrance powder, and offered it to the Blessed One, saying:

"Venerable Sir, out of compassion, please accept this maṇi-jewel bowl."

The Blessed One said to the Licchavis:

"I do not use this bowl."

The Licchavis again said:

"We humbly beseech you, out of compassion, to accept the sandalwood fragrance powder."

The Blessed One received it.

The Licchavis thought: "To whom should we offer this bowl?" Someone suggested offering it to Pūraṇa Kassapa. Someone else suggested Makkhali Gosāla, Ajita Kesakambalī. Someone suggested Pakudha Kaccāyana. Someone suggested Sañjaya Belaṭṭhaputta. Someone suggested Nigaṇṭha Nātaputta. Someone suggested Saccaka Nigaṇṭhaputta. They then brought the bowl to Saccaka Nigaṇṭhaputta.

At that time, Saccaka Nigaṇṭhaputta heard that the Licchavis of Vesālī had offered this exceedingly valuable maṇi-jewel bowl to the ascetic Gotama and that he had not accepted it, after which they had brought it to offer to him instead. Out of arrogance, conceit, jealousy, and anger, in his displeasure, unable to restrain himself, he burst forth with violent words:

"Even if you were to cut out the tongues of the Licchavis and fill this bowl with them, only then would I accept it."

The Licchavis thought:

"Saccaka Nigaṇṭhaputta wishes to harm our kinsmen."

They struck him with a rock and killed him. Saccaka sought to manage the situation by retracting his earlier cruel words, but the Licchavis would not listen and killed him nonetheless. The monks reported this to the Buddha. The Blessed One instructed:

"If words can be retracted, the matter can be resolved."

The Blessed One taught:

"There are five qualities that allow words to justify themselves, to be beyond reproach, to bring joy to others, and to leave no regret afterward. What are these five? Speak what is wholesome, not what is unwholesome. Speak in accordance with the Dharma, not what is contrary to the Dharma. Speak gently, not harshly. Speak truthfully, not falsely. Speak what is beneficial, not what is harmful. With these five qualities, words are able to justify themselves, to be beyond reproach, to bring joy to others, and to leave no regret afterward."

The Blessed One then spoke these verses:

One who speaks wholesome words prevails;

Speak the Dharma, not what is contrary to it;

Speak words of loving-kindness; speak truthfully;

Speak what is beneficial, not harmful.

For one who speaks skillfully in this way,

One brings no distress upon oneself,

Nor does one harm others.

This is called skillful speech.

Skillful speech and words of loving-kindness

Are not reproached by others;

When speaking, the words are endearing,

And no evils accumulate.

With wholehearted sincerity, speak ambrosia;

To speak truthfully is supreme —

Truth, as in the Buddha-Dharma,

Abides in nirvana.

The Dharma spoken by the Blessed One

Leads safely to Nirvana,

Cutting off all roots of suffering.

Well spoken — this is supreme.

King Bimbisāra offered iron bowls to the bhikkhus, but the bhikkhus declined, saying:

"The Buddha has not yet permitted us to use iron bowls."

The bhikkhus reported this to the Buddha. The Buddha instructed:

"Iron bowls are permitted."

8. Seasoning the Bowl — Firing the Bowl

1. At that time, there was a blacksmith who had gone forth and wished to make almsbowls for the bhikkhus. He reported this to the Buddha. The Buddha gave permission. The man needed a furnace; the Buddha permitted one to be built. The man needed a hammer and tongs; the Buddha gave permission. The man needed a bellows stand; the Buddha gave permission. The man needed a whetstone; the Buddha gave permission. The man needed a roller; the Buddha gave permission. Fearing that the roller and other implements might fall and be lost, the Buddha permitted a bag to be made for storing them, to be hung on a post or on a long-ya tree.

That bhikkhu stored bowls without seasoning them, and they became dirty and foul-smelling. The Buddha permitted seasoning. The bhikkhu did not know how to season them. The Buddha permitted using a steamer or an earthen jar as a kiln. Clay of various kinds was to be smeared on. Almond kernels and hemp seeds were to be rubbed on the inside. Ash was to be spread evenly on the ground as a place for seasoning the bowl. A stand was to be set up, and the bowl placed upon it. The kiln was then to be inverted over the bowl. Ash was to be piled around all four sides and pressed firmly down by hand. Wood or cow dung was to be stacked around it and set alight. This is how a bowl should be seasoned.

2. The Blessed One was traveling through the region of the country of Soma. At that time there was a potter of faithful heart. The Blessed One pointed to a place of clay and said:

"Take clay from this spot and work it thus. Knead it thus. Dry it thus. Prepare the slip thus. Mix it evenly thus. Shape it into a bowl thus. Smooth and polish it thus. Once it has been dried thus, build a firm kiln, place the bowl inside, put the lid on, and coat it with clay. Use kha-la-da wood, or jujube wood, or thi-xa-bà wood, or āmalaka wood, stack it around, and set it alight."

The man followed the Buddha's instructions in order, and produced a distinctive, precious, and excellent Soma bowl, which he offered to the bhikkhus. The bhikkhus declined, saying:

"The Buddha has not yet permitted us to use bowls of this kind."

They reported this to the Buddha. The Buddha instructed:

"Such bowls are permitted for use and keeping."

9. Keeping the Bowl

1. The Blessed One was staying in the village of Ugāra. At that time some bhikkhus received Ugāra bowls, but did not dare accept them, saying:

"The Buddha has not yet permitted us to use bowls of this kind."

They reported this to the Buddha. The Buddha gave permission to accept and keep them.

The Blessed One was staying at Ugāxa. The bhikkhus received Ugāxa bowls, but did not dare accept them, saying:

"The Buddha has not yet permitted us to accept and keep bowls of this kind."

They reported this to the Buddha. The Buddha instructed:

"Such bowls are permitted to be kept."

The Blessed One was staying at Vesālī. The bhikkhus received black bowls, but did not dare accept them, saying:

"The Buddha has not yet permitted us to accept and keep bowls of this kind."

They reported this to the Buddha. The Buddha instructed:

"Such bowls are permitted to be kept."

The Blessed One was staying in the country of Sāvatthī. Some bhikkhus received red bowls, but did not dare accept them, saying:

"The Blessed One has not yet permitted us to use bowls of this kind."

They reported this to the Buddha. The Buddha instructed:

"Such bowls are permitted to be kept."

2. There are six kinds of bowls: iron bowls, Soma bowls, Ugāra bowls, Ugāxa bowls, black bowls, and red bowls. These are divided into two types: iron bowls and earthenware bowls. One type holds one and a half measures; another holds three measures. These two types of bowls should be accepted and kept.

3. A bhikkhu hung his bowl on a tile that was about to fall. The Buddha said: "This should not be done."

A bhikkhu placed his almsbowl on a stone that was about to fall. The Buddha said: "This should not be done."

A bhikkhu placed his bowl on a shelf. The Buddha said: "This should not be done."

A bhikkhu placed his bowl in the middle of the path. The Buddha said: "This should not be done."

A bhikkhu placed his bowl on a stone. The Buddha said: "This should not be done."

A bhikkhu placed his bowl beneath a fruit-bearing tree. The Buddha said: "This should not be done."

A bhikkhu placed his bowl on uneven ground. The Buddha said: "This should not be done."

A bhikkhu held two bowls in one hand. The Buddha said: "This should not be done. Unless a finger is placed between them."

A bhikkhu, holding two bowls in one hand, opened a door. The Buddha said: "This should not be done. Unless done with mindful care."

A bhikkhu placed his bowl behind a door panel. The Buddha said: "This should not be done."

A bhikkhu placed his bowl in front of a door panel. The Buddha said: "This should not be done."

A bhikkhu placed his bowl beneath a rope bed or a wooden bed. The Buddha said: "This should not be done."

A bhikkhu placed his bowl between rope beds or wooden beds. The Buddha said: "This should not be done. Except for a brief moment."

A bhikkhu placed his bowl at the head corner of a rope bed or wooden bed. The Buddha said: "This should not be done. Except for a brief moment."

A bhikkhu washed his bowl while standing; the bowl fell and broke. The Buddha said: "Washing while standing should not be done."

A bhikkhu intentionally broke his bowl in order to request a new one. The Buddha said: "This should not be done."

A bhikkhu left leftover food in his bowl. The Buddha said: "Nothing whatsoever should be left in the bowl."

A bhikkhu drew grapevines and lotus flowers inside his bowl. The Buddha said: "This should not be done."

A bhikkhu made a swastika mark inside his bowl. The Buddha said: "This should not be done."

A bhikkhu wrote his own name inside his bowl. The Buddha said: "This should not be done."

A bhikkhu wrapped all four sides of his bowl, leaving only the mouth uncovered. The Buddha said: "This should not be done."

A bhikkhu wrapped the entire bowl. The Buddha said: "This should not be done. Two-thirds should be wrapped, leaving one-third unwrapped. If there are numerous small holes in many places, then the whole bowl may be wrapped."

A bhikkhu placed his bowl on the bare ground, and the seasoning was damaged. The Buddha said:

"This should not be done. Wet clay water should first be sprinkled on the ground before placing the bowl there. If the seasoning is still damaged, it should be placed on leaves or grass. If the seasoning is still damaged, a bowl stand should be made. If the seasoning is still damaged, the bottom should be covered with a protective material."

A bhikkhu used precious materials to cover the bottom. The Buddha said:

"Precious materials must not be used. Lead or tin should be used instead."

That bhikkhu feared the bowl would tip and fall. The Buddha said:

"If one fears it will tip and fall, tree resin or wax may be used to fix it to the base."

A bhikkhu put his bowl away without washing it, and other bhikkhus were repelled by this. The Buddha said:

"This should not be done. It should be washed before being put away."

A bhikkhu did not use bean flour to wash the bowl and so it was not clean. The Buddha said:

"It should not be washed in this way. Bean flour, or earth, or ash, or cow dung, or clay should be used to wash it."

A bhikkhu used cow dung mixed with sand to wash the bowl, and the bowl was damaged. The Buddha said:

"It should not be washed in this way. The cow dung should be soaked in a vessel of water and left to settle so the sand sinks, then the water used for washing. Or fine powder, fine clay, or leaves, flowers, or fruit may be used to wash it clean. If the bowl has a hole and food becomes lodged in it, it should be pried out. If prying it out breaks the bowl, pry out what can be pried out, and leave what cannot — this is of no consequence."

A bhikkhu put his bowl away before it had dried, and grime accumulated. The Buddha said:

"This should not be done. It should be left to dry before being put away."

Carrying the bowl in the hand was difficult to manage. The Buddha permitted a bag to be sewn for carrying it. The mouth of the bag was not fastened, and the bowl slipped out. The Buddha permitted it to be tied shut. Carrying the bowl bag in the hand was still difficult to manage. The Buddha instructed that a shoulder strap should be used to carry it over the shoulder. A bhikkhu tucked his bowl under his arm with the mouth of the bowl facing his side. While walking along the road, he encountered rain, slipped, fell to the ground, and the bowl struck his hip, causing pain. The Buddha said:

"The bowl should not be carried in this way. The mouth of the bowl should face outward."

A Soma bowl inside a bag was difficult to take out and put in, and was broken. The Buddha said:

"A box or chest should be made to hold it."

A bhikkhu made the box or chest from precious materials. The Buddha said:

"Precious materials must not be used. Sala grass or bamboo should be used instead. If the bowls knock against one another, grass, leaves, or one of the ten kinds of robe-cloth should be used as padding. If a bowl slips out of the mouth of the chest, the Buddha instructed that a lid should be made to cover it. A bhikkhu made the lid from precious materials. The Buddha said: precious materials must not be used for the lid. Sala grass, bamboo, or wood should be used instead. If the place where the bowl rests is not secure, a strap should be used to hang it on a long-ya hook."

10. Purifying Fruit

The Blessed One was staying in Rājagaha. King Bimbisāra gave the bhikkhus free access to come and go in his mango grove. The group of six bhikkhus went to the grove keeper and said:

"I need mangoes."

The caretaker then picked mangoes and gave them. The group of six demanded more. The caretaker again picked mangoes and gave them. The group of six kept making demands until all the mangoes in the orchard were gone. Afterward, the King needed mangoes and ordered his attendants to pick them. The officials went to the caretaker and told him to pick mangoes. The caretaker reported that the mangoes were all gone. The officials asked why they were gone. The caretaker replied:

"The Sakyan monastics ate them all."

The ministers then criticized:

"The Sakyan monastics do not know contentment; they are full of desire yet claim they know the true Dharma. But what kind of true Dharma is this? Though the giver may not grow weary, the receiver must know when enough is enough. Why did they eat all the mangoes in the King's orchard?" The monks reported this to the Buddha. The Blessed One instructed:

"One should not eat mangoes."

Some monks received mango juice while on alms rounds. The Buddha permitted its use. Some received cooked ripe mangoes; the Buddha permitted their use. Some received mango paste; the Buddha permitted its use. If it had not yet fermented into alcohol, he permitted drinking it at a non-meal time. If it had become alcohol, it was not to be drunk. If one drank it, one was to be dealt with according to the rule.

Some time later, the mangoes ripened, and the Venerable Ananda wished to eat some. He went to the Blessed One, bowed his head to the Buddha's feet in reverence, sat to one side, and said to the Buddha:

"The mangoes on the trees have ripened."

The Blessed One used this occasion to assemble the community of monks and, in accordance with the monks, spoke the Dharma. He praised with countless skillful means the austere practices of the dhuta, the dignified virtue of fewness of wishes and contentment, and wisdom, and said to the monks:

"From now on, eating mangoes is permitted."

11. The Kocha Fruit

The Blessed One was dwelling at Kosambi. At that time, the group of six monks draped kocha fruits over one another to frighten and tease each other. The lay people who saw this criticized them: "The Sakyan monastics do not know contentment, yet they claim: 'I know the true Dharma.' But what kind of true Dharma is this, draping kocha fruits over one another to frighten and tease each other, like ministers of the King?" The monks reported this to the Buddha. The Blessed One instructed:

"One should not drape kocha fruits over each other, nor should one frighten or tease one another."

A sick monk put on a kocha garment with the furry side facing inward. The fur on the inside stuck to his sores and caused him pain. The Buddha instructed:

"One should wear an inner garment. If one fears the heat, one should turn the kocha garment inside out and then drape the robe over it."

12. Sewing Robes

A monk's robe was torn. The Buddha told him to mend it. The monk did not know how to mend it. The Blessed One instructed: "Use thread to sew it, or stitch it together. If there is a hole, take a patch and place it over it." The hole was large but the patch was small, causing the robe to pucker. The Blessed One instructed: "One should not mend it that way. Whether large or small, according to the size of the tear, extend two finger-widths beyond it and then patch it. When patching, if one fears the robe will pucker, use stones to weigh down the four corners. If it still puckers, plant stakes at the four corners to stretch it out. If it still contracts, make a frame to stretch it out." The monks did not know how to make one. The Blessed One instructed: "One should make it from wood."

One monk needed a cord for stretching. The Buddha permitted the use of a cord for stretching when sewing.

The monks did not know what to use for sewing. The Buddha permitted the use of a bird feather, or a pin, for sewing. If the robe was thin and delicate and torn, a needle should be used to sew it. One monk used precious materials to make a needle. The Blessed One instructed: "One should not do that. One should use copper or iron to make it."

When sewing the robe, the hand became painful; the Blessed One permitted making a thimble. One monk used precious materials to make the thimble. The Blessed One instructed: "One should not do that. One should use copper, iron, bone, ivory, horn, lead, tin, white wax, wood, or adhesive to make it."

When that monk was sewing the robe, fearing it would become crooked, the Buddha permitted the use of an ink line to keep it straight. One monk needed silk thread; the Buddha permitted its use. One monk wished to dye thread for sewing robes and needed lime, red clay, white clay, and yellow dye; all were permitted by the Buddha. If one could not determine the center point, a ruler should be used to measure. One monk used precious materials to make the ruler. The Blessed One instructed: "One should not use precious materials to make it. One should use copper, iron, or wood to make it."

One monk stretched the robe out on bare earth. When sewing, the robe became soiled with dust. The Buddha instructed: "One should sprinkle water on the ground to settle the dust before stretching it out."

One monk, while sewing, had the needle strike the ground and the needle was damaged. The Blessed One instructed: "One should not do that."

One monk spread the robe on sabala grass to sew it, and the grass stuck to the robe. The Blessed One instructed: "One should not do that." One monk spread the robe on grass and leaves to sew it. The grass and leaves stuck to the robe. The Blessed One instructed: "One should not spread it that way. One should use one of the ten types of cloth, or ilidanda, maula, maumala, maulu cloth, spreading it on top of that to sew."

That monk feared that the cord, thread, needle, knife, and other sewing implements might be lost; the Buddha permitted making a bag to hold them.

One monk did not remove the robe from the stretching frame, and it was wetted by rain. The Blessed One instructed: "One should remove it." The monks did not know where to put the frame after removing it. The Blessed One instructed: "One may keep it in the walking-meditation hall, or in the warm room, or in the refectory. If it cannot be brought inside because the door is too narrow, leave it outside in a place not exposed to rain or wind. It should be hung up in a high, dry place."

One monk, after sewing the robe and removing it from the frame, did not put away the wooden materials. The Blessed One instructed: "One should put them away." The monks did not know where to put them. The Blessed One instructed: "One should put them under the loft, or on the bed."

One monk did not put away the cord. The Blessed One instructed: "One should roll up the cord and place it on the stretching frame."

The monks feared the needles would fall and be lost. The Buddha permitted making a piece of felt to stick the needles in. If one still feared losing them, one should make a tube to hold them. One monk used precious materials to make the tube. The Blessed One instructed: "One should not use precious materials to make it. One should use copper, iron, or bamboo and wood to make it." Fearing the needles would fall out, the Blessed One permitted making a lid to cover it.

One monk used precious materials to make the lid. The Blessed One instructed: "One should not use precious materials to make it, but should use copper, iron, or bamboo and wood to make it." If the needles become rusty, one should keep them in starch powder. If one still fears rust, one may keep them wherever prevents rusting.

The monks were concerned that the tube for holding needles, the small knife, thread, and various small items might be lost. The Buddha permitted keeping them in a bag. If those items fell out, use a cord to tie the mouth of the bag. If carrying it in the hand made it difficult to keep safe, it should be tied over the shoulder.

13. Mending the Bowl

A monk's iron bowl had a hole in it; the Blessed One permitted mending it, either by riveting, or plugging with clay, or sealing with tree resin.

A Soma bowl with a hole: the Blessed One permitted filling it with adhesive, or with lime, or with white clay. A black kara bowl with a hole should be drilled through, and then thread should be used to bind it together. One monk needed a drill; the Blessed One permitted it. One monk used precious materials to make it. The Blessed One instructed: "One should not use precious materials to make it, but should use copper or iron." If one fears that silk thread will break, one should use sinew cord, or the tail hairs of a cow or horse. If one fears insects will gnaw the sinew cord, one should coat it with adhesive. If one fears food or water will seep in, one should also coat it with adhesive. If one also fears further damage, one should apply a patch of iron foil over it.

14. Obtaining Fire

The Blessed One was dwelling at Rājagaha. The monks living in forest dwellings used a fire crystal to obtain fire. Thieves who saw the crystal came and harassed the monks. The monks reported this to the Buddha. The Blessed One instructed: "In forest dwellings, one should not use a fire crystal to obtain fire."

The monks needed fire; the Blessed One permitted monks in forest dwellings to use a fire-starting implement. Needing tinder, it was permitted. Needing a drill for drilling fire, it was permitted.

Needing various items for making a cord, all were permitted. The fire-starting implements were getting dropped and scattered. The Buddha permitted making a bag to hold them.

The fire-drilling implements were left in a damp place; the Buddha permitted hanging them under the bed or on a long-toothed hook. One monk did not know what to use for kindling; the Buddha instructed that one should use grass, leaves, or soma, or masi-sha grass, or cow dung or horse dung to start a fire. A monk who frequently drilled fire had his hands cut and injured; the Blessed One permitted using a fire crystal in a sheltered place to obtain fire.

15. Filtering Water

The Blessed One was residing in the country of Śrāvastī. The group of six monks used water that contained living creatures. Laypeople saw this and criticized them, saying: "The Śākyan monks have no compassion—they destroy the lives of living beings, yet they claim to know the true Dharma.

But in such conduct, what true Dharma is there?" The monks reported this to the Buddha. The Buddha instructed: "One must not use water that contains living creatures. You are permitted to make a water-straining bag." The monks did not know how to make one.

The Buddha instructed: "Make it in the shape of a ladle, or triangular, or in the shape of a scoop, or make a filtering vessel. If you fear that small creatures will pass through, put sand inside the straining bag." One monk poured the strained sand containing creatures onto dry ground. The Buddha instructed: "You must not pour it out in that way.

It should be poured back into the water."

At that time, two monks were quarreling with each other while traveling together through the country of Kosala. One monk had brought a water-straining bag along and thus had water to drink. The other had not brought a water-straining bag. He asked to borrow it from the other, but the other would not lend it. Having no water to drink, he suffered excessive thirst. The monks reported this to the Buddha. The Buddha instructed: "This monk must lend it to the other monk. One should not travel without a water-straining bag, even for half a yojana. If one has no water-straining bag, one should use the corner of the saṃghāṭi robe to strain the water."

16. Sharing Beds and Eating Together

1. The Blessed One was residing in the country of Vāji. Two monks of the group of six lay sleeping together in one bed. Another monk saw them and supposed they were lying with a woman. Only after they arose did he realize they were not women. The monks reported this to the Buddha. The Buddha instructed:

"Two people must not sleep together in one bed."

Some monks were uncertain and did not dare to share a bed even with a sick person. The Buddha permitted sharing a bed with a sick person.

The Buddha was residing in the country of Vāji. Two monks of the group of six were lying covered under a single blanket. Another monk saw them and supposed they were lying with a woman. Only after they arose did he realize they were not women. The monks reported this to the Buddha. The Buddha instructed:

"Two people must not lie covered under one blanket."

The monks had only one mat spread of grass or leaves. The Buddha permitted that on top of this spread mat, each person should have a separate felt sleeping mat. When the weather was cold and there was only one blanket, the Buddha permitted that each person should wear an inner garment, and that they may share a single blanket over the outside.

2. The Blessed One was residing in the country of Śrāvastī. The group of six monks ate together from one bowl. Laypeople saw this and criticized them, saying: "The Śākyan monks have no sense of shame, yet they claim to know the true Dharma. But in such conduct, what true Dharma is there—while two people eat from the same bowl, just like the great ministers of a king?" The monks reported this to the Buddha. The Buddha instructed: "Two people must not eat from one bowl."

Some monks put their rice into a shared vessel to eat. The Buddha instructed: "It should be divided and placed in separate portions to eat. If there is no separate bowl, one should eat half, then leave the remaining half for the other person to eat. If it is nearly midday, one should take one portion and eat it, then pass it to the other person to eat. Taking turns eating in this way until the proper time has passed."

3. The group of six monks reclined leaning against a table to eat. Laypeople saw this and criticized them, saying: "The Śākyan monks have no sense of shame, yet they claim to know the true Dharma. But in such conduct, what true Dharma is there—while reclining and leaning against a table to eat, just like the great ministers of a king?" The monks reported this to the Buddha. The Buddha instructed: "One must not eat in that manner."

At that time, there were elderly and ailing senior monks who could not hold their bowls in their own hands to eat. The Buddha permitted tying a cord at the head of the corner of a rope-strung bed or wooden bed, or placing the bowl on a stand.

4. The group of six monks stood upon rope-strung beds and wooden beds, causing the bed-cords to break and the blankets to be torn. The monks reported this to the Buddha. The Buddha instructed: "One must not stand in such a manner. If a monk wishes to hand something up or reach to receive something, he is permitted to stand on the bed-frame ledge."

At that time, some non-Buddhist practitioners took large rope-strung beds apart and stored them as small rope-strung beds. The group of six monks imitated these non-Buddhists by storing rope-strung beds in that manner. The monks reported this to the Buddha. The Buddha instructed: "One must not do so."

Kāḷudāyin, being of large build, found the bed in the bathhouse too small to sit upon comfortably. Being uncertain, he did not dare to bring in the larger bed from outside to sit upon while bathing, and simply sat on the small bed. The Buddha instructed: "In the bathhouse, both large and small beds should be provided."

The group of six monks stored away the plowing and tilling implements and the diving and fishing equipment of laypeople. The Buddha instructed: "One must not store such things."

Some monks stored fine basins and ladles for bathing and washing. The Buddha instructed: "One must not store such things."

5. There was a monk named Yabadou who venerated the practices of non-Buddhist followers—such as fire worship, worship of the sun and moon, the way of silence, and the doctrines of non-Buddhists. The monks reported this to the Buddha. The Buddha instructed: "One must not venerate the doctrines of non-Buddhists."

6. There was a monk residing in an āraṇya who, after eating, would regurgitate and chew his food again. Another monk said to him: "You have committed the offense of eating at an improper time." The other replied: "I have not committed the offense of eating at an improper time—I only regurgitate and chew again." The monks reported this to the Buddha. The Buddha instructed: "This monk has just been reborn from among the ruminant animals; if he does not regurgitate and chew his food again, he cannot sustain his life for long. If any monk has such a condition, and doing this brings him ease so that his body is free from illness, the food that has not passed out of the mouth may be swallowed back."

7. In the Jetavana, there were crows and parrots calling noisily, disturbing the monks who were sitting in meditation. The Buddha instructed: "One should make frightening sounds to drive them away. Or one may simulate the sound of a bowstring, or clap against a tree, to cause them to fly away."

8. When monks gathered at night to go to the Uposatha place, it was dark. The Buddha permitted them to carry torches.

If the sitting area was dark, the Buddha permitted the lighting of lamps. If a monk needed implements for lighting a lamp, the Buddha permitted acquiring them; needing oil or needing a lamp, these too were permitted to be acquired. If the lamp did not burn brightly, the wick should be raised higher.

If oil dirtied one's hands, the Buddha permitted making tongs to handle it. If there was concern about the tongs catching fire, the Buddha permitted making tongs of iron. If the lamp wick tended to fall over, an iron wick-holder should be placed in the center.

If the lamp was still not bright, the wick should be made larger. If it was still dark, four lamps should be placed at the four corners of the hall. If still not bright enough, a rotating lamp stand should be made.

If still not bright, lamps should be placed throughout the interior and all around the hall, or standing lamp stands should be used. Or one may take a vessel, pour water into it, pour oil on top, wrap mustard seeds in cloth to make a wick, and light it.

8. At that time, Viśākhā Mṛgāramātā sent by messenger six kinds of things: a single-person rope-strung bed, a fire-brazier, a lantern, a sweeping broom, a fan, and a measuring vessel. The monks did not dare to accept them and reported this to the Buddha. The Buddha permitted them to accept all, except that the measuring vessel should not be accepted.

17. Rendering the Buddha's Words

There was a monk named Śūra who was a brahmin who had gone forth. He came before the Blessed One, bowed his head to the ground in reverence at the Buddha's feet, and then sat to one side and addressed the Blessed One:

"Venerable Sir! Monks of many different lineages have gone forth, and their names and usages also differ, so that the meaning of the Buddha's sūtras is being damaged. We humbly request that the Blessed One permit us, on behalf of the Blessed One, to compose the Buddha's sūtras in the refined literary language of the world." The Buddha instructed:

"You are foolish persons. That is destruction—it means mixing the language of non-Buddhists into the Buddha's sūtras."

The Buddha instructed:

"It is permitted to explain and recite the Buddha's sūtras according to the language and customs of each respective region."

18. Privacy

1. There was a monk in the country of Kosala who, while traveling along the road, went to a secluded place to relieve himself. At that time, a woman also came to that secluded place to relieve herself. Not far away there was a pond, and the monk went to the pond to wash. The woman also came to the pond to wash. Laypeople who saw the monk come out from that place to wash, and saw the woman do likewise, supposed that this monk had violated that woman. The monks heard of this and reported it to the Buddha. The Buddha instructed:

"One should not relieve oneself in such a place as to cause people to give rise to suspicion. Nor should one wash while at a pond in such a manner."

2. Baddha-nanda the Sakyan came near nightfall to a layman's house, sat inside for a short while, and then departed without informing the householder. At that time, a band of robbers had been watching that house throughout the day. That evening, finding the door open, they entered and made off with the goods. The householder asked who had opened the door and gone out without closing it. A servant replied: "Baddha-nanda the Sakyan." The laypeople were displeased and said: "The Sakyan monks have no shame, yet they claim to know the true Dharma. But what Dharma is there in this, when they conspire with thieves to come and plunder our house?" The monks reported the matter to the Buddha. The Blessed One instructed:

"One should not go to a layman's house at nightfall."

At that time, certain monks had business concerning the Buddha, the Dharma, the Sangha, a stupa, a sick monk, or were invited by a donor at dusk, and they hesitated, not daring to go. The Blessed One instructed:

"In such circumstances as these, one may go."

3. Baddha-nanda the Sakyan taught the Dharma to a woman with lustful intent. The woman perceived this and said:

"Why do you not teach the Dharma to yourself?"

The monks reported the matter to the Buddha. The Blessed One instructed:

"One must not teach the Dharma with lustful intent."

The group of six monks performed divination for a woman. The Blessed One instructed: "This must not be done." The group of six then went and had others perform divination. The Blessed One instructed: "This must not be done."

4. The group of six monks made wagers with others. The Blessed One instructed: "This must not be done."

The other party, having won an object, simply kept it. The Blessed One instructed:

"This must not be done."

5. The group of six monks walked along the road holding one another's hands, knocking others down to the ground. Laypeople saw this and were displeased, saying: "The Sakyan monks have no restraint, yet they claim to know the true Dharma. But what Dharma is there in this, when they walk along the road holding hands like ministers of the King?" The monks reported the matter to the Buddha. The Blessed One instructed:

"One must not walk in that manner."

While monks were walking along the road, someone offered them a pair of clogs and a flower-vase filled with oil. The monks hesitated and did not dare to accept. The Blessed One instructed:

"It is permitted to accept."

6. The group of six monks lent out goods for hire. The Blessed One instructed: "This must not be done."

The group of six monks kept the hired goods of others.

The Blessed One instructed: "This must not be done."

7. The group of six monks quarreled with others.

When speaking with a Senior Elder, they wore their robes reversed, or wore only the lower robe, or covered their heads with their robe, or draped the robe over both shoulders, or wore sandals. The monks reported the matter to the Buddha. The Blessed One instructed: "This must not be done. One should bare the right shoulder, remove footwear, approach before the Senior Elder, bow, join the palms together, and say: 'I have a matter I need to present to the Elder.' The Senior Elder should say: 'If it is in accordance with the Dharma and Vinaya, then speak.'"

19. Umbrellas, Staffs, Fans, and Fly-whisks

1. Baddha-nanda was walking along the road carrying a large and fine round parasol. Laypeople who saw him from afar thought he was the King or a high minister and moved aside in fear. When they drew near and looked closely, they recognized him as Baddha-nanda, and were displeased, saying: "The Sakyan monks are full of desire and never tire of it, yet they claim to know the true Dharma. But what Dharma is there in this, when he carries a large and fine round parasol along the road like a minister of the King, causing us to step aside in fear?" The monks reported the matter to the Buddha. The Blessed One instructed: "Monks must not carry a round parasol when walking along the road, nor may they keep one in their possession."

When it rained, monks going to the refectory, or gathering at night, or at the time of Uposatha, had their newly dyed robes wetted and the color ruined. The monks reported the matter to the Buddha. The Blessed One instructed:

"For the protection of robes, when within the monastery one may use bark, leaves, or bamboo to make a cover to shelter against rain."

A monk needed a parasol handle; the Blessed One permitted it to be made. That monk made it from precious materials. The Blessed One instructed: "Precious materials must not be used. One should use bone, ivory, white wax, lead and tin, or wood to make it."

A monk needed a parasol tip; the Blessed One permitted it to be made. That monk made it from precious materials. The Blessed One instructed: "Precious materials must not be used. Bone, or wood at the least, should be used to make it."

A monk needed a wide parasol frame; the Blessed One permitted it to be made. That monk made it from precious materials. The Blessed One instructed: "Precious materials must not be used. Bone, or wood at the least, should be used to make it."

A monk wished to cover the canopy of the parasol. The Blessed One permitted the use of tāla leaves, mālū leaves, or bark for covering. If there was fear that the four sides might become damaged, permission was granted to apply multiple layers of covering.

A monk needed a parasol handle; the Blessed One permitted it to be made. That monk made it from precious materials. The Blessed One instructed: "Precious materials must not be used. One should use bone, ivory, white wax, lead and tin, or wood to make it."

A monk made a parasol handle that was too long and could not be brought in and out through the doorway. The Blessed One instructed: "It should be made to detach." If there was fear that the handle might come loose, a hole should be bored and a pin inserted. If it became broken or bent, it was permitted to make it with iron, with an iron fitting attached at the top end.

3. Baddha-nanda the Sakyan put his bowl into a bag, threaded it onto the end of a carrying staff, and carried it over his shoulder. Laypeople who saw this thought he was a servant of the King and moved aside in fear. When they drew near they recognized him as Baddha-nanda, and were displeased, saying: "The Sakyan monks have no shame, yet they claim to know the true Dharma. But what Dharma is there in this?" The monks reported the matter to the Buddha. The Blessed One instructed: "This must not be done. Nor should one keep in one's possession such a staff for carrying the bowl."

At that time, an elderly and ailing monk fell while walking along the road. The Blessed One instructed: "The elderly and the sick are permitted to carry a staff. If there is fear that the lower end of the staff will become worn, a ferrule may be fitted over it." That monk made the ferrule from precious materials. The Blessed One instructed: "Precious materials must not be used; it should be made from bone, teeth, white wax, or lead and tin." If the upper end of the staff became damaged, such materials were likewise permitted for the repair.

The group of six monks kept hollow staffs in their possession. Laypeople were displeased and said: "The Sakyan monks have no restraint, no shame, yet they claim to know the true Dharma. But what Dharma is there in this, when they carry hollow staffs like ministers of the King?" The monks reported the matter to the Buddha. The Blessed One instructed: "This must not be done."

Monks walking along the road encountered snakes, centipedes, and scorpions. Those monks who had not yet abandoned desire were frightened and reported the matter to the Buddha. The Blessed One instructed: "It is permitted to carry a khakkhara staff to make noise. Or one may shake a bronze tube filled with gravel, or strike bamboo to make a sound, so that they will move away."

4. At that time, the group of six monks carried large round fans. Laypeople saw this and were displeased, saying: "The Sakyan monks have no restraint, no shame, yet they claim to know the true Dharma.

But what Dharma is there in this, when they carry large round fans like ministers of the King?" The monks reported the matter to the Buddha. The Blessed One instructed: "One must not carry such things." A monk received one that had already been made and hesitated, not daring to receive and keep it, and reported this to the Buddha. The Blessed One instructed: "It is permitted to accept it for the stupa." Monks on the road were overcome by the heat and reported this to the Buddha.

The Blessed One permitted the use of leaves, branches, grass, or any one of the ten types of cloth to be made into a fan for fanning. The group of six monks used fans made of hide. The Blessed One instructed: "These must not be used." The group of six monks assembled ten slats of wood crosswise and lengthwise and stretched hide over them to make a fan.

The Blessed One instructed: "This must not be done." When a monk's fan became damaged, the Blessed One permitted it to be patched with bark or leaves. If the hide patch was damaged, it should be sewn up with thread. If the thread broke, it should be sewn with sinew.

If the edge became damaged, hide could be used to bind it.

When monks were taking their principal meal or supplementary meal, or gathered at night, or at the time of recitation of the Precepts and were overcome by heat, the Blessed One permitted a large fan the size of a cart to be made, with a mechanism for turning. Those monks did not know whom to ask to operate it. The Blessed One instructed: "A monk, a novice, a garden-keeper, or an upāsaka is permitted to pull it."

The group of six monks wove fans from feathers, killing many small creatures and insects. Laypeople saw this and were displeased, saying: "The Sakyan monks have no shame; they harm many living beings yet claim to know the true Dharma. But what Dharma is there in this, when they use feather fans and cause harm to the lives of many sentient beings?" The monks reported the matter to the Buddha. The Blessed One instructed: "Such feather fans must not be used."

5. When monks were troubled by insects in the grass or by dust that soiled their bodies, the Blessed One permitted them to make a fly-whisk. They did not know how to make one. The Blessed One permitted the use of grass, or bark and leaves sewn together with thread, or scraps of silk cut and sewn together. A monk received an animal's tail for brushing away dust. The monks reported the matter to the Buddha. The Blessed One permitted its use.

20. Seating

1. The Blessed One was residing at Rājagaha. Upāli and the bhikkhus were discussing the Dharma and the Vinaya. The bhikkhus came together to hear the precepts, but the seats were too narrow and cramped to accommodate them all. The Buddha instructed:

"Those differing by three rains-retreats may sit together on a wooden bed. Those differing by two rains-retreats may sit together on a small rope bed."

2. Junior bhikkhus who were newly ordained did not yet know the procedures, and the numbers became confused with one another. The Buddha permitted the use of counting tokens to record numbers.

Some used precious materials to make them. The Buddha said: "One must not use precious materials. One should use bone, ivory, horn, copper, iron, lead, tin, white wax, or wood to make them." Some placed them on the ground, soiling their hands.

The Buddha said: "One must not place them on the ground. They should be placed on a board." Some placed the board on the ground and then on their knees, soiling their robes. The Buddha said: "One must not do so.

One should use the heel as a stand." Some feared the counting tokens would fall and scatter; the Buddha permitted the sewing of a bag to hold them. The mouth of the bag was not tied, so the tokens fell out. The Buddha permitted tying it with a cord, and then hanging it on a peg-rack or on a pointed stake.

21. Garlic

The Blessed One was residing in the Jetavana Garden, expounding the Dharma to an assembly of many hundreds of thousands surrounding him. At that time, a certain bhikkhu had eaten garlic and so stood far away from the Buddha. The Blessed One, though knowing the reason, still asked the Venerable Ānanda:

"Why does that bhikkhu stand so far from the Tathāgata?"

The Venerable one replied:

"That bhikkhu has eaten garlic."

The Buddha said to the Venerable Ānanda:

"How can one, out of craving for such a flavor, fail to hear the Dharma? From this time forward, no one should eat garlic."

At that time, the Venerable Śāriputra suffered from an ailment of gout, and the physician prescribed that he eat garlic; the Buddha permitted him to do so.

22. Carrying Loads

A bhikkhu was walking while carrying goods on his back, and laypeople who saw this were critical: "The ascetics, sons of the Śākyans, are just like householders, carrying loads on their backs." They gave rise to a mind of contempt. The bhikkhus reported this to the Buddha. The Buddha instructed: "One must not carry goods on one's back while walking."

The bhikkhus needed firewood for dyeing—such as grass, cow dung, wool, and hemp—and carried these themselves. The Buddha said: "In places where there are no people, one may carry them. If one sees a layperson, one should set them down on the ground, or shift them to carry on the head or on the shoulder."

A bhikkhu of the Āranya community wrapped his robe too tightly. Laypeople who saw this were critical: "The bhikkhu is just like us—wrapping his robe and carrying a load." They gave rise to a mind of contempt and this was reported to the Buddha. The Buddha instructed:

"One must not wrap the robe in such a way, nor carry loads in such a way."

The bhikkhus in the monastery gathered tiles, stones, and firewood, but were apprehensive and dared not shoulder and move these things for cleaning up. They reported this to the Buddha. The Buddha said:

"Within the monastery precincts, carrying loads is permitted."

23. Stūpas of Śrāvakas

After Śāriputra and Maudgalyāyana had entered Parinirvāṇa, a lay donor said: "If the Blessed One permits us to build a stūpa for them, we will build one." The bhikkhus reported this to the Buddha and received his permission. The lay donor did not know how to build it. The Buddha said:

"Build it square, or round, or octagonal."

They did not know what materials to build it with; the Buddha told them to use stone, brick, or wood. After building it, it should be plastered. They did not know what to use for plastering. The Buddha permitted the use of black mud, ash mud, cow-dung mud, white mud, or lime, or clay. Some wished to make a foundation for the stūpa; the Buddha permitted this. Some wished to make offerings of incense and flowers. The Buddha permitted the building of a railing around it, upon which incense and flowers could be placed as offerings. Some wished to hang banners and jeweled canopies. The Buddha permitted hanging banners and jeweled canopies. Someone climbed up onto the stūpa, and the guardian deity of the stūpa was angered. The Buddha said:

"One must not climb up. If it is necessary to climb in order to retrieve something, climbing is permitted."

Someone climbed up onto the railing, and the guardian deity of the stūpa was angered. The Buddha said:

"One must not climb up. If something needs to be retrieved, climbing is permitted."

Someone climbed up onto the peg-rack and onto the stakes. The Buddha said:

"One must not climb up. If something needs to be retrieved, one should climb."

Someone climbed up onto an image in order to hang a jeweled canopy as an offering. The Buddha said:

"One must not climb in such a way. One should devise a means, using a chair to climb up and hang it."

That stūpa stood in the open ground, and the offerings of flowers, oil lamps, banners, jeweled canopies, and music were damaged by rain, wind, sun, and dust, and were fouled by crows. The Buddha said:

"Various kinds of structures are permitted to be built as a shelter over it."

When constructing the shelter, whatever materials are needed are permitted to be used. If the ground has dust, it should be plastered with black mud or cow-dung mud. If a white color is desired, lime or clay should be used.

Some needed a vessel for washing feet; permission was given to use one. Paving stones for walkways were needed; the Buddha permitted their use. Some needed to lay down earth; the Buddha permitted this.

At that time, on the outside there was no wall to prevent oxen and horses from entering and exiting; the Buddha permitted the building of a wall. If a gate was needed, permission was given to construct one.

At that time, a lay donor thought as follows concerning the Venerable Śāriputra and Maudgalyāyana: "During the lifetime of these two, I regularly made offerings of food to them. Now that they have attained Nirvāṇa, if the Blessed One permits, we will make offerings."

The bhikkhus reported this to the Buddha. The Buddha said:

"Offerings are permitted."

They did not know what to use as vessels for the offerings. The Buddha said:

"Gold bowls, silver bowls, vessels of precious materials, or vessels of mixed precious materials are permitted."

They did not know how to convey them. The Buddha said:

"They may be conveyed by elephant, horse, or carriage, or carried on the head, or carried on a shoulder pole."

Some bhikkhus themselves played music or blew conch shells as offerings. The Buddha said:

"One must not do so."

Some were apprehensive and dared not have laypeople play music as offerings. The Buddha said:

"This is permitted."

Some did not know who should partake of the food that had been offered at the stūpa. The Buddha said:

"Bhikkhus, novices, upāsakas, or the builders may eat the food that has been offered there."

At that time, a lay donor gave rise to the following thought concerning the Venerable Śāriputra and Maudgalyāyana: "If the Buddha permits us to adorn and make offerings at the stūpas of these two, we will do so." The Buddha gave his permission.

Some needed incense, flowers, garlands, banners, oil lamps, ceremonial platforms, and carts. The Buddha permitted their use. Some wished to make images; the Buddha permitted this. Some did not know how to enshrine relics within a golden stūpa, a silver stūpa, a jeweled stūpa, or a mixed-jewel stūpa, or how to wrap them in silk, or in a robe of paṭṭadamlamba, or in a robe of tuddula. They also did not know how to convey them; the Buddha permitted conveying them by elephant, horse, carriage, or by carrying on a shoulder pole or on the head. If they tilted or fell, they should be steadied and held upright. Some themselves played music as offerings. The Buddha said:

"One must not do so." Some were then apprehensive and dared not have laypeople play music as offerings; the Buddha permitted this. Some wished to sweep and clean a Śrāvaka stūpa. The Buddha said:

"One should use tāla leaves, malū leaves, or peacock tail feathers to sweep and dust it. If there are many flowers, the Buddha permitted placing them on the stūpa's foundation, on the railings, on the pillars, on the peg-racks, or inside, or stringing them on cords and hanging them before the eaves of the shelter. If there is much fragrant clay, the Buddha permitted forming it into shapes of hands, circles, maheśvara figures, shrub designs, vine designs, and lotus flowers; if any remains, it may be plastered on the ground."

24. Shaving the Head

The Blessed One was residing at Rājagaha. Out of reverence for the Blessed One, no one dared to shave the Buddha's head. Only one youth, being still young and not yet knowing to feel awe, shaved the Buddha's head. The youth's name was Upāli, and he shaved the head of the Buddha. The parents of the youth, joining their palms together, asked the Blessed One:

"Blessed One, has the youth Upāli shaved the Blessed One's head well or not?"

The Buddha said:

"Well, but he stands too leisurely—he should not stoop down so much!"

The parents of the youth again addressed the Buddha:

"Is the youth's posture while shaving good?"

"Good, but he stands too straight!"

The parents then told him:

"Do not stand too straight—it causes the Blessed One discomfort."

The parents of the youth again addressed the Buddha:

"Is the child's shaving going well?"

The Buddha said:

"Well, but his inhalation is too coarse!"

The parents of Upāli then told him:

"Your inhalation is too forceful—it causes the Blessed One discomfort."

The parents again addressed the Buddha:

"Is Upāli's shaving going well?"

The Buddha said:

"Well, but his exhalation is too coarse!"

The parents of Upāli then told him:

"Do not exhale so forcefully—it causes the Blessed One discomfort."

At that time, the youth Upāli, regulating his inhalation and exhalation and then suspending his breath, entered the fourth dhyāna.

At that moment, the Blessed One said to Ānanda:

"Upāli has entered the fourth dhyāna. Take the razor from the youth's hand." Ānanda, in accordance with the Buddha's instruction, immediately took the razor.

At that time, Ānanda took an old container to hold the hair of the Blessed One. The Buddha instructed:

"One must not use an old container to hold the hair of the Tathāgata. A new container should be used, or it should be wrapped in new cloth, or in silk, or in batsitamlambā cloth, or in tutula cloth."

25. Stūpas of the Buddha

At that time, General Gopāli wished to set out to the west on a military campaign and came to request the hair and beard of the Blessed One. The monks reported this to the Buddha. The Buddha consented.

Having received the hair, the general did not know where to enshrine it. The Buddha permitted it to be kept in a golden stūpa, a silver stūpa, a jeweled stūpa, or a stūpa of mixed precious materials, or to be wrapped in silk, in batsitamlambā cloth, or in tutula cloth. Not knowing how to transport it, the general was told by the Buddha that it was permitted to convey it by elephant, horse, or carriage, or to carry it upon one's head or upon one's shoulder.

The prince carried the Buddha's hair to the place of battle and achieved victory. When that prince returned to his country, he built a stūpa in honor of the Blessed One to enshrine the hair. This was a stūpa of the Blessed One erected while he was still living in the world.

The monks said: "If the Blessed One permits us to carry the hair of the Blessed One, we shall carry it." The monks reported this to the Buddha and received permission. Not knowing where to enshrine it, the Buddha permitted it to be enshrined in a golden stūpa, a silver stūpa, a stūpa of jewels, or a stūpa of mixed precious materials, or to be wrapped in batsitamlambā cloth or tutula cloth. Not knowing by what means to transport it, the Buddha permitted it to be conveyed by elephant, horse, or carriage, or to be carried upon the shoulder or upon the head. One monk tucked the stūpa of the Blessed One under his arm. The Buddha instructed:

"This must not be done."

One monk carried the stūpa of the Blessed One with his robe reversed, or with his robe wrapped around his neck, or with his robe covering his head, or with his robe draped over both shoulders, or wearing sandals while bearing the stūpa. The Buddha instructed:

"This must not be done. The right shoulder should be bared, footwear removed, and then the stūpa of the Blessed One may be borne upon the shoulder or upon the head."

One monk carried the stūpa of the Blessed One to a place of defecation and urination. The Buddha instructed:

"This must not be done. It should be kept in a clean place."

One monk, without washing after defecating or urinating, took up the stūpa of the Blessed One. The Buddha instructed:

"This must not be done. One should first wash clean and then take it up."

One monk enshrined the stūpa of the Tathāgata in an inferior room while residing himself in a superior room. The Buddha instructed:

"This must not be done. The stūpa of the Tathāgata should be enshrined in the superior room; one should reside in the inferior room oneself."

One monk enshrined the stūpa of the Tathāgata in a lower room while residing himself in an upper room. The Buddha instructed:

"This must not be done. The stūpa of the Tathāgata should be enshrined in the upper room; one should reside in the lower room oneself."

One monk slept in the same dwelling as the stūpa of the Tathāgata. The Buddha instructed:

"This must not be done."

One monk, wishing to guard it yet fearing to sleep there, the Buddha permitted the stūpa to be enshrined at the top of a pillar, or upon a dragon-tooth peg, or kept at one end while one sleeps.

Some upāsakas thought: "If the Blessed One permits us, right now, while the Blessed One is still present in the world, to build a stūpa to enshrine the Blessed One, then we shall do so."

The monks reported this to the Buddha, and the Buddha gave permission. Not knowing how to proceed, the Buddha instructed:

"It should be made square, or octagonal, or circular."

Not knowing what materials to use, the Buddha instructed:

"Brick, stone, or wood should be used."

All other matters are as stated above, including the manner of laying the ground, also as stated above.

One monk needed banners and pennants; the Buddha permitted the making of banners and pennants, or lion banners, or dragon banners, or wild-buffalo banners.

In cases where the surroundings were low without a fence, so that cattle and sheep could enter and exit, the Buddha permitted a fence to be built as a barrier, as stated above.

At that time, the temples and shrines of non-Buddhists regularly received offerings of food and drink. The upāsakas thought: "If the Blessed One permits us to present fine food as offerings, we shall do so."

The monks reported this to the Buddha, and the Buddha gave permission, as stated above. Not knowing who would receive and partake of this food, the Buddha instructed: The one who built the stūpa shall receive and partake of it.

At that time, the temples and shrines of non-Buddhists were adorned and offered to, and the upāsakas thought: "If the Blessed One permits us to adorn and make offerings to the stūpa of the Blessed One, we shall do so." The monks reported this to the Buddha, and the Buddha gave permission, as stated above.

One monk slept inside the stūpa of the Blessed One. The Buddha instructed:

"One must not sleep thus."

One monk wished to protect the stūpa but feared to sleep inside it. The Buddha instructed:

"For the purpose of guarding, it is permitted to sleep there."

One monk stored possessions inside the stūpa of the Buddha. The Buddha instructed:

"Such storage is not permitted."

One monk, wishing to ensure security, stored possessions inside the stūpa but was hesitant; the Buddha gave permission.

One monk wore sandals into the stūpa. The Buddha instructed:

"This must not be done."

One monk carried sandals into the stūpa of the Buddha. The Buddha instructed:

"This must not be done."

One monk brought pūla into the stūpa. The Buddha instructed:

"This must not be done."

One monk carried pūla into the stūpa. The Buddha instructed:

"This must not be done."

One monk was hesitant and did not dare to carry pūla around the outside of the stūpa. The Buddha instructed:

"It is permitted to carry them."

One monk ate beneath the stūpa and made it unclean. The Buddha instructed:

"One must not eat beneath the stūpa."

When monks were circumambulating the stūpa, or when in the dwelling halls, or when bathing in the pond, and a large assembly had gathered so that there was not enough space, some monks were hesitant and did not dare sit beneath the stūpa to eat, saying that the Blessed One had instructed that sitting and eating beneath the stūpa was not permitted. The monks reported this to the Buddha. The Buddha instructed:

"Eating beneath the stūpa is permitted. But one must not make it unclean and impure."

The monks did not know how to avoid making it unclean. The Buddha instructed:

"It is permitted to gather impure things close by one's feet. When the meal is finished, take them outside and discard them."

One monk carried a corpse past beneath the stūpa. The Buddha instructed:

"This must not be done."

One monk buried a corpse beneath the stūpa. The Buddha instructed:

"Such burial is not permitted."

One monk cremated a corpse beneath the stūpa. The Buddha instructed:

"Such cremation is not permitted."

One monk cremated a corpse in front of the stūpa. The Buddha instructed:

"This must not be done."

One monk cremated a corpse in the surroundings of the stūpa, causing the foul smell to drift into the stūpa, and the deity guarding the stūpa became angered. The Buddha instructed:

"One must not cremate a corpse in the surroundings of the stūpa so as to cause the foul smell to drift into the stūpa." One monk carried the robe and bedding of the deceased past beneath the stūpa, causing the deity guarding the stūpa to become angered. The Buddha instructed:

"This must not be done."

A monk who wore a rag robe was hesitant and did not dare carry the rag robe past beneath the stūpa, citing that the Blessed One had instructed: "It is not permitted to carry the robes of the deceased beneath the stūpa." The monks reported this to the Buddha. The Buddha instructed:

"If it has been washed, dyed clean, and perfumed with fragrance, it may be carried past."

One monk defecated and urinated at the stūpa. The Buddha instructed:

"This must not be done."

One monk defecated and urinated in front of the stūpa. The Buddha instructed:

"This must not be done."

One monk defecated and urinated in the surroundings of the stūpa, causing a foul smell to drift in, and the deity guarding the stūpa became angered. The Buddha instructed:

"This must not be done."

One monk cleaned his teeth beneath the stūpa. The Buddha instructed:

"One must not do so."

One monk cleaned his teeth in front of the stūpa. The Buddha instructed:

"This must not be done."

One monk cleaned his teeth in the surroundings of the stūpa. The Buddha instructed:

"This must not be done."

One monk spat beneath the stūpa. The Buddha instructed:

"This must not be done."

One monk blew his nose in front of the stūpa. The Buddha instructed:

"This must not be done."

One monk sat with his legs stretched out in front of the stūpa. The Buddha instructed:

"One must not stretch out one's legs thus."

If within a monastic compound there are stūpas throughout, it is permitted to sit with legs stretched out in the space between two stūpas.

At that time, the Blessed One was in the land of Kosala, traveling through the human world together with one thousand two hundred and fifty monks, and arrived at the village of the Brahmin Dutuvāra. At a certain dwelling place, the Blessed One smiled. At that moment, the Venerable Ānanda thought: "By what cause and condition did the Blessed One smile today? Never does the Blessed One smile without cause and condition." The Venerable then bared his right shoulder, removed his sandals, placed his right knee upon the ground, joined his palms together, and said:

"Blessed One! Never does the Blessed One smile without cause and condition. Just now, by what cause and condition did the Blessed One smile? We humbly wish to know."

The Buddha addressed the Venerable Ānanda:

"In a past age, after the Buddha Kashyapa had passed into nirvana, the king of the land of Sibigāti, at this very place, over a period of seven years, seven months, and seven days, constructed a great stupa, and then for another seven years, seven months, and seven days established a great festival of offerings. The king sat in the shade where the two assemblies of the Sangha partook of the first meal. At that time, not far from that place, there was a farmer plowing his field. The Buddha went there, took up a handful of mud, brought it back, and spoke these verses:

Though one were to offer a hundred thousand garlands of ornaments,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand handfuls of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand loads of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand armfuls of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand walls of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand hills of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

Though one were to offer a hundred thousand mountains of gold,
All made of Jambudvīpa gold,
It would not equal offering a single handful of mud
To build a precious stupa for the Buddha.

At that time, the bhikkhus, bhikkhunis, upāsakas, and upāsikās each took a handful of mud and placed it there, and it at once became a great precious stupa. Then the bhikkhus were troubled by foul odors in their dwelling rooms. The Buddha instructed:

"You should sprinkle water and sweep. If there is still an odor, apply fragrant powder. If there is still an odor, hang fragrant incense at the four corners of the room."

26. Bathing

The Blessed One was dwelling at Vesālī. At that time, the Sangha had received many offerings of food. The bhikkhus lacked self-restraint and fell ill. The Buddha instructed them to take medicine. Those who needed purgation were to be given purgatives; those who needed gruel were to be given gruel; those who needed wild bird meat were to be given wild bird meat. At that time, the youth Jīvaka was treating the illnesses of the Sangha; he prepared purgatives for the Buddha and the Sangha, cooked gruel, and prepared wild bird broth, but the supply was insufficient. He came to the presence of the Blessed One, bowed his head to the ground at the Buddha's feet in reverence, then stood to one side, and addressed the Buddha:

"Venerable Sir, the bhikkhus are ill. If they were permitted to bathe, their conditions would improve."

The Blessed One gave his consent by remaining silent. The youth Jīvaka, knowing that the Buddha had given his permission, rose from his seat, reverently bowed his head to the Buddha's feet, circumambulated him, and departed.

The Blessed One, on account of this matter, assembled the community of bhikkhus, expounded the Dharma by way of skillful means in accordance with conditions, praised the practice of dhūtaṅga, dignified conduct, fewness of desires, contentment, and the delight in renunciation, and said to the bhikkhus:

"I permit the bhikkhus to construct a bathhouse for bathing."

27. Overturning the Bowl

At that time, the bhikkhu Mettiya came to Vesālī. Mettiya was on close and familiar terms with the Licchavīs. When the great Licchavīs heard that the bhikkhu Mettiya had come to Vesālī, they went to visit him; but Mettiya did not respond to them. Seeing this, the Licchavīs asked:

"Venerable Elder, have we offended you in some way, that you do not reply to our inquiries?"

Mettiya said:

"I have been insulted and harassed by Dabba Mallaputta, and yet you did not support me—so how could I respond to your inquiries?"

The Licchavīs said:

"How can we support you so that Dabba Mallaputta will not offend you again?"

Mettiya said:

"Wait until the Buddha and the Sangha are fully assembled, then go and say the following: 'Venerable Sirs, such a thing has occurred—something unwholesome, not in accordance with the Dharma, not befitting proper conduct, and untimely. We had thought this place to be pure, peaceful, and free from fear; yet instead, distress has arisen here, like fire arising from water. Why is this so? Dabba Mallaputta has violated our wives. The Sangha should come together and expel him.' In this way, he will no longer harass me."

The Licchavīs said:

"That should not be difficult."

These great Licchavīs went to where the Buddha and the great assembly were, and spoke as described above.

At that time, Dabba Mallaputta was seated not far from the Buddha. Though the Buddha already knew, he still asked Dabba Mallaputta:

"Did you hear what these Licchavīs said?"

He replied:

"Blessed One, I did hear. The Blessed One knows the truth of this matter."

The Buddha said to Dabba Mallaputta:

"You should not answer in that way. What is true, say it is true. What is false, say it is false."

Upon hearing the Buddha's words, Dabba Mallaputta rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

"From the time of my birth until now, I have never committed an act of sexual misconduct even in a dream, much less while awake."

The Buddha said:

"Well done! Well done! Dabba Mallaputta. This is a fitting answer."

Then the Blessed One said to the bhikkhus:

"Ask those great Licchavīs whether they have falsely accused the pure bhikkhu Dabba Mallaputta with an unfounded charge of impurity. To falsely accuse a pure bhikkhu with an unfounded charge of impurity incurs a grave and serious offense."

The bhikkhus, following the Blessed One's instruction, questioned the great Licchavīs:

"You must speak the truth—what is the reality of this matter? Do not falsely accuse Dabba Mallaputta with an unfounded charge of impurity. To falsely accuse a pure bhikkhu with an unfounded charge of impurity incurs a grave and serious offense." When the great Licchavīs were pressed by the bhikkhus, they spoke as follows:

"Dabba Mallaputta is pure; there is no impure conduct on his part. This matter arose because the bhikkhu Mettiya instructed us to say so."

The bhikkhus heard this, and among them those who had few desires and were content, who lived in austere practice, who delighted in training in the precepts, who were possessed of shame and moral dread, rebuked the great Licchavīs: "Dabba Mallaputta truly did not commit any impure conduct—why then did you falsely accuse him with an unfounded charge of impurity?" The bhikkhus went to the Blessed One, bowed their heads to the ground at his feet in reverence, and reported this entire matter fully to the Blessed One. The Blessed One assembled the community of bhikkhus and rebuked the great Licchavīs by means of countless skillful methods:

"What you have done is wrong—it is not in accordance with proper conduct, it is not pure conduct. Why did you falsely accuse Dabba Mallaputta with an unfounded charge of impurity?"

Having rebuked them by countless skillful means, the Buddha instructed the bhikkhus:

"Henceforth, impose upon the great Licchavīs the act of overturning the bowl—ceasing all interaction and communication with them—by means of the formal act of a single proclamation and single motion."

There are five conditions under which the act of overturning the bowl should be imposed upon a layperson: not being filial toward one's father, not being filial toward one's mother, not revering śramaṇas, not revering brāhmaṇas, and not respecting and serving bhikkhus. If anyone commits these five offenses, the act of overturning the bowl should be imposed upon them.

And there are five conditions under which the act of overturning the bowl should not be imposed: being filial toward one's father, being filial toward one's mother, revering śramaṇas, revering brāhmaṇas, and respecting and serving bhikkhus. If anyone possesses these five qualities, the act of overturning the bowl should not be imposed.

Furthermore, there are ten conditions under which the Sangha should impose the act of overturning the bowl: verbally abusing bhikkhus; causing loss to bhikkhus; causing them harm; using expedient means to deprive them of their dwelling places; causing disruption among bhikkhus; speaking ill of the Buddha, Dharma, and Sangha in front of bhikkhus; falsely accusing bhikkhus with unfounded charges of impurity; and violating bhikkhunis. If anyone commits these ten offenses, the Sangha should impose the act of overturning the bowl.

Likewise, if one commits nine, eight, seven, six, five, four, three, two, or even just one of these offenses—such as verbally abusing a bhikkhu—the Sangha must perform the formal act of overturning the bowl. The procedure is as follows: Within the assembly, one who is capable of performing formal acts should be appointed, and the formal proclamation should be made based on the incident as it occurred:

"Let the Venerable Sangha listen! Dabba Mallaputta is pure, yet the great Licchavīs falsely accused him with an unfounded charge of a Pārājika offense. If it is now timely for the Sangha, may the Sangha approve. The Sangha now performs the act of overturning the bowl for the great Licchavīs, ceasing all interaction with them. This is the formal proclamation.

"Let the Venerable Sangha listen! Dabba Mallaputta is pure, yet the great Licchavīs falsely accused him with an unfounded charge of a Pārājika offense. The Sangha now performs the act of overturning the bowl, ceasing all interaction. Those Elders who agree that the Sangha should perform the act of overturning the bowl for the great Licchavīs, ceasing all interaction with them, please remain silent. Those who do not agree, please speak.

"The Sangha has agreed to perform the formal act of overturning the bowl for the great Licchavīs, ceasing all interaction with them. The Sangha's agreement is signified by silence. This matter is recorded as such."

It is permitted to send a messenger to the place of the great Licchavīs to say:

«The Sangha has performed the overturning-the-bowl act for you, severing all relations, by the white-motion-and-single-recitation act of the Sangha.»

A person possessing these eight qualities should be sent as a messenger: one who is able to listen, one who is able to speak, one who understands clearly himself, one who is able to make others understand clearly, one who is able to receive instructions, one who is able to remember, one who does not err, and one who can distinguish good meaning from bad. Whoever possesses these eight qualities should be commissioned to serve as a messenger for the Sangha.

The Buddha spoke a verse:

The Venerable Ānanda possessed these eight qualities. It is permitted that by the white-motion-and-single-recitation act the Sangha commission him as a messenger to go and say to the Great Licchavi: «The Sangha has now performed the overturning-the-bowl act for you, severing all relations.» Within the assembly, one who is capable of performing the act of羯磨 should be appointed, and based on the matter at hand, the following proclamation should be made:

«Venerable Sangha, please listen! If it is agreeable to the Sangha and the Sangha consents, the Sangha now commissions Ānanda to serve as its messenger and to go to the Great Licchavi and say: 'The Sangha has now performed the overturning-the-bowl act for you, severing all relations.' This is the proclamation.

«Venerable Sangha, please listen! The Sangha now commissions Ānanda to serve as its messenger and to go to the Great Licchavi and say: 'The Sangha has now performed the overturning-the-bowl act for you, severing all relations.' Those Elders who consent to the Sangha's commissioning of Ānanda to serve as its messenger should remain silent. Those who do not consent, please speak. The Sangha has consented to commission Ānanda to serve as its messenger and to go to the Great Licchavi and say: 'The Sangha has now performed the overturning-the-bowl act for you, severing all relations.'

The Sangha consents and therefore remains silent. This matter is thus recorded.»

At that time, the Venerable Ānanda draped his robe, took up his bowl, and went to the home of the Great Licchavi. At that moment, the Great Licchavi was standing beneath the doorway combing his hair. Seeing Ānanda approaching from afar, he quickly put away his combing implements, went out to receive Ānanda, and said:

«Welcome, Venerable One! Please, Venerable One, come inside the house.»

The Venerable Ānanda replied:

«I am not permitted to enter your house, nor to accept a seat or offerings of food.»

The Licchavi asked:

«Why is that, Venerable Ānanda?»

He replied:

«The Sangha has performed the overturning-the-bowl act for you, severing all relations.»

The Licchavi asked:

«For what reason?»

The Venerable Ānanda then set forth the matter in full. The Licchavi immediately cried out:

«Venerable Ānanda, this is as though my child has been killed!»

The Licchavi then fainted and fell to the ground. After some time he regained consciousness, wiped the tears from his face with his hand, and said to the Venerable Ānanda:

«What must I do to have the kammā revoked and to be in relations again?»

The Venerable Ānanda said:

«You should go and confess before the Sangha.»

The Great Licchavi, complying with the Sangha and not daring to act contrary to it, went to the Sangha to request the revocation of the overturning-the-bowl kammā, so that relations might be restored. The bhikkhus reported this to the Buddha. The Buddha instructed:

«If the Great Licchavi has complied with the Sangha and, not daring to act contrary to it, has come to the Sangha to request the revocation of the overturning-the-bowl kammā so that the bhikkhus may be in relations with him again, then the revocation should be carried out by means of the white-motion-and-single-recitation kammā.» Within the assembly, one who is capable of performing the kammā should be appointed, and based on the matter at hand, the following proclamation should be made:

«Venerable Sangha, please listen! The Sangha now revokes for the Great Licchavi the overturning-the-bowl act that severed all relations, because he has complied with the Sangha and, not daring to act contrary to it, has come to the Sangha to request the revocation of the overturning-the-bowl kammā that severed all relations. This is the proclamation.

«Venerable Sangha, please listen! The Sangha performed for the Great Licchavi the overturning-the-bowl kammā, severing all relations. Now he has complied with the Sangha and, not daring to act contrary to it, has come to the Sangha to request the revocation of the overturning-the-bowl kammā that severed all relations. The Sangha now revokes for the Great Licchavi the overturning-the-bowl kammā so that relations may be restored. Those Elders who consent to the Sangha's revoking for the Great Licchavi the overturning-the-bowl kammā so that relations may be restored should remain silent. Those who do not consent, please speak.

«The Sangha has consented to revoke for the Great Licchavi the overturning-the-bowl kammā so that relations may be restored, and therefore remains silent. This matter is thus recorded.»

28. The Kammā of Permitting the Staff

At that time, Kāḷudāyin was staying at a forest hermitage and set fire to the grass along a pathway. The flames burned fiercely and spread, burning through the deer park of King Pasenadi as well, causing laypeople to reproach him: «The Sakyan ascetics have no sense of shame—they take the lives of living beings, yet claim to know the true Dharma. But what sort of true Dharma is this, when they burn the King's deer park?» The bhikkhus reported this to the Buddha. The Buddha instructed:

«One must not set such fires.»

At that time, some bhikkhus on a road found grass along the way; being cautious and apprehensive, the Buddha permitted the use of bamboo to press down the grass, or to press stones or timber upon it.

At that time, a fire broke out in the forest outside Jetavana and spread. The bhikkhus did not know what to do and reported it to the Buddha. The Buddha permitted them to clear away an open space in the grass, or to dig a trench to break the fire's path, or to smother the flames with earth.

While attending to the fire, an elderly and infirm bhikkhu had no staff to walk with and no bag for his bowl, and he thought to himself: «What am I to do?» He then reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha instructed: The Sangha is permitted, by the white-motion-and-single-recitation kammā, to grant that elderly and infirm bhikkhu the use of a staff and a bowl-bag, as follows: Within the assembly, one who is capable of performing the kammā should be appointed, and based on the matter at hand, the following proclamation should be made:

«Venerable Sangha, please listen! This bhikkhu named … is elderly and infirm and cannot go anywhere without a bowl-bag and a staff. He has come to request of the Sangha the use of a staff and a bowl-bag. If it is agreeable to the Sangha and the Sangha consents, the Sangha grants this elderly and infirm bhikkhu named … the use of a staff and a bowl-bag. This is the proclamation.

«Venerable Sangha, please listen! This bhikkhu named … is elderly and infirm and cannot go anywhere without a staff and a bowl-bag. He has now come to the Sangha to request the use of a staff and a bowl-bag. The Sangha now grants this bhikkhu the use of a staff and a bowl-bag. Those Elders who consent to the Sangha's granting the elderly and infirm bhikkhu named … the use of a staff and a bowl-bag should remain silent. Those who do not consent, please speak.

«The Sangha has consented to grant bhikkhu … the use of a staff and a bowl-bag. The Sangha consents and therefore remains silent. This matter is thus recorded.»

29. Consenting by Silence

At that time, Śāriputra observed that when the Sangha performed an unlawful kammā, there were those who did not consent yet wished to remain silent and let it pass. The Buddha instructed: «Remaining silent is permitted.»

There are five circumstances in which one should not remain silent: when a lawful kammā is being performed and one does not consent, yet remains silent and lets it pass; when one has companions who approve of consent and one also remains silent and lets it pass; when one sees a minor offense and remains silent; when one is under probation and remains silent; and when one is on the sīmā boundary and remains silent. Remaining silent under these five circumstances is unlawful.

There are five circumstances in which one should remain silent: when one sees another acting unlawfully and should remain silent; when one has no companions and should remain silent; when one has committed a grave offense and should remain silent; when one is a co-resident and should remain silent; and when one is within the boundary of the co-residence and should remain silent. Under these five circumstances one should remain silent.

There are five circumstances in which one should consent in harmony: if the matter is in accordance with the Dharma, one should consent in harmony; if one remains silent and lets it pass; if one grants one's consent; if one has heard from a trustworthy person; and if one was previously seated in silence. In these five matters one should consent in harmony.

30. Blessings—Oaths

1. At that time, the Blessed One was at Jetavana expounding the Dharma to a great multitude of bhikkhus, when suddenly he sneezed. The bhikkhus immediately offered a blessing: «May you live long!»

The bhikkhus, bhikkhunīs, upāsakas, and upāsikās also all said, «May you live long!» The assembly became uproarious. The Buddha said:

«One must not offer such blessings.»

At that time, some laypeople sneezed, and the bhikkhus, being cautious, did not dare offer the blessing of long life. The laypeople all reproached them, saying: «We sneeze, yet the bhikkhus do not offer us the blessing of long life.» The bhikkhus reported this to the Buddha. The Buddha instructed:

«Offering the blessing of long life is permitted.»

At that time, laypeople paid reverential homage to the bhikkhus. The bhikkhus, being cautious, did not speak words of blessing for long life, since the Blessed One had not permitted bhikkhus to offer such blessings. The laypeople reproached them, saying: «We pay reverential homage to the bhikkhus, yet the bhikkhus do not offer us the blessing of long life.» The bhikkhus reported this to the Buddha. The Buddha instructed:

«Speaking words of blessing for long life is permitted.»

2. At that time, the group of six bhikkhus, over some trivial matter, swore oaths, saying: «If I do such a thing, may I fall into hell, into the realm of hungry ghosts, into the realm of animals; may I not be reborn within the Buddha's Dharma. If another person does such a thing, may they likewise fall into hell, into the realm of hungry ghosts, into the realm of animals, and not be reborn within the Buddha's Dharma.» The bhikkhus reported this to the Buddha. The Buddha instructed:

«One must not swear in such a way. It is permitted to say thus: 'If I have done such a thing, then Namo Buddha. If that person has done such a thing, then also Namo Buddha.'»

31. Belts

At that time, the group of six monks kept belts at whose ends they placed mushroom-shaped fastenings. The Buddha said:

«That is not permitted.»

Some monks kept shoe-straps. The Buddha said:

«That is not permitted.»

The group of six monks then kept xà-đề-ra sashes. The Buddha said:

«That is not permitted.»

Some monks kept tán-diên sashes. The Buddha said:

«That is not permitted. You are foolish men—evading what I have prohibited, you go and do other such things. From now on, all manner of belts of this kind must not be used.»

At that time, the group of six monks kept belts that were both long and wide. The Buddha said:

«That is not permitted. It is permitted to make a belt three fingers wide and long enough to wrap three times around the waist.»

The group of six monks then dyed their belts in gaudy colors. The Buddha said:

«That is not permitted.»

Someone made a brocade sash. The Buddha said:

«That is not permitted.»

Some monks made white belts. The Buddha said:

«That is not permitted. It is permitted to make belts in the color of the kashaya robe.»

32. Pottery

At that time, a potter who had faith in and was fond of the Buddha-Dharma made various utensils and offered them to the monks. The monks did not dare to accept them and reported this to the Buddha. The Buddha said:

«It is permitted to accept them.»

There are three kinds of articles that should not be kept: earthenware seats, earthenware bushels; and earthenware pecks, measures, and boxes.

At that time, Bhadrananda the Śākya son went to the house of a potter, sat on an earthenware vessel, slipped and fell, broke the vessel, and lay on his back with his body exposed. The monks reported this to the Buddha. The Buddha said:

«One must not sit on earthenware vessels. Nor should one sit cross-legged in the house of a layperson.»

33. Spells and Incantations

At that time, the group of six monks recited the inauspicious written spells and charms of non-Buddhist teachers for the purpose of settling a house, as well as detailed incantations, incantations of the kṣatriya, incantations of śīvala, incantations for knowing whether a person will live or die, auspicious or inauspicious, and incantations for understanding all manner of sounds. The monks reported this to the Buddha. The Buddha said:

«Such recitation is not permitted.»

Some monks taught these to others. The Buddha said:

«Such teaching is not permitted.»

Some used this practice as a means of livelihood. The Buddha said:

«Such a livelihood is not permitted.»

34. Teeth and Tongue

1. At that time, some monks suffered from bad breath, and the Buddha instructed them to use tooth-cleaning sticks. There are five faults of not cleaning the teeth: bad breath, inability to distinguish flavors, increased internal heat, failure to stimulate digestion, and eyes that are not bright. These are the five faults of not cleaning the teeth.

Cleaning the teeth has five benefits: the mouth is free from bad odor, one can distinguish flavors, internal heat is reduced, digestion is stimulated, and the eyes are bright. These are the five benefits of cleaning the teeth. The Blessed One permitted the use of tooth-cleaning sticks. A monk used a very long stick. The Buddha said:

«That is not permitted; the maximum length is one handspan.»

Some monks cleaned their teeth with sticks from rare trees. The Buddha said:

«That is not permitted.»

Some monks cleaned their teeth with miscellaneous leaves. The Buddha said:

«That is not permitted.»

Some monks cleaned their teeth entirely with bark. The Buddha said:

«That is not permitted.»

A monk was cleaning his teeth with a short stick when, upon seeing the Buddha, out of reverence he swallowed it and fell ill. The monks reported this to the Buddha. The Buddha said:

«That is not permitted. The minimum length is four fingers. Some monks clean their teeth in crowded places, or in the cool-house, the dining hall, or the walking-meditation hall; monks who saw this were disgusted and reported it to the Buddha. The Buddha said:

«That is not permitted. There are three things that should be done in a secluded place: defecation, urination, and cleaning the teeth. These three things should be done in a secluded place.»

2. At that time, some monks had much impurity on their tongues. The Buddha permitted the use of a tongue-scraper. Some monks made tongue-scrapers from precious materials. The Buddha said:

«That is not permitted. It is permitted to make them from horn, bone, copper, iron, white wax, iron, lead, śāla grass, bamboo, cane, or wood.»

Some monks scraped without first rinsing; other monks who saw this were disgusted. The Buddha said:

«That is not permitted.»

Some monks, after rinsing, put them away without drying them, and they were consequently damaged. The Buddha said:

«That is not permitted.»

When the monks ate, food became lodged between their teeth. The Buddha permitted the use of some implement to remove it. Some monks made these from precious materials. The Buddha said:

«Precious materials must not be used to make them; one should use bone, horn, or materials up to and including bamboo, cane, or wood.» Some monks, after using them, put them away without rinsing; other monks who saw this were disgusted. The Buddha said:

«That is not permitted. One should rinse them before putting them away.»

Some monks, after rinsing, put them away without drying them, and they were damaged. The Buddha said:

«That is not permitted. One must dry them before putting them away.»

3. The monks had dirty ears. The Buddha permitted the use of an ear-pick. Some monks made these from precious materials. The Buddha said:

«That is not permitted. One should make them from bone, horn, or materials up to and including cane, bamboo, or wood.» Some monks, after using them, put them away without rinsing; other monks who saw this were disgusted. The Buddha said:

«That is not permitted; one should rinse them before putting them away.» Some monks put them away without drying them, and they were damaged. The Buddha said:

«That is not permitted. One should dry them before putting them away.»

35. Keeping Animals

The Buddha was dwelling in the country of Śrāvastī. At that time, some monks were keeping many birds—parrots, mynas, and starlings—which called out and made noise at the beginning and end of the night, disturbing the monks who were sitting in meditation. The monks reported this to the Buddha. The Buddha said:

«Such birds must not be kept.»

The Blessed One was dwelling at Kauśāmbī. Bhadrananda the Śākya son was keeping a dog. When it saw the monks, it barked. The monks reported this to the Buddha. The Buddha said:

«It must not be kept.»

The Blessed One was dwelling in the country of Vāgīśa. The monk Vaiśālī Vājiputta was keeping a bear. It tore robes, smashed bowls, ripped sitting mats, damaged needle-cases, and even inflicted bodily injury upon monks. The monks reported this to the Buddha. The Buddha said:

«It must not be kept.»

The Blessed One was dwelling in the country of Vaiśālī. At that time, some Licchavīs arrived riding elephants, horses, and carriages, bearing swords and blades, which they left outside the monastery gate, and entered within to pay their respects to the Blessed One. The group of six monks went outside the monastery, mounted the elephants, horses, and carriages, and took up the swords and blades of the Licchavīs to amuse themselves. Laypeople who saw this criticized them, saying: «These Śākya-son monastics are without shame and without restraint—they mount elephants, horses, and carriages and sport with swords and blades like kings and great ministers.» The monks reported this to the Buddha. The Buddha said:

«Monks must not ride elephants, horses, or carriages for amusement. Monks must also not handle swords and blades in such a manner.»

At that time, some senior elder monks who were old and ill were unable to travel from one dwelling to another, yet out of hesitation they did not dare to ride on horseback. The Buddha said:

«It is permitted to travel by a drawn vehicle, whether pulled by men or by male beasts of burden.»

A monk whose life was in danger, or whose celibate practice was in danger, hesitated and did not dare to ride a horse to flee. The Buddha said:

«In such circumstances as these, it is permitted to ride an elephant or horse to escape.»

At that time, some laypeople brought swords and blades to leave in the monks' keeping. The monks hesitated and did not dare to accept them, since the Blessed One had not permitted the handling of swords and blades, and they reported this to the Buddha. The Buddha said:

«It is permitted; since the donors need a secure place for them, one may accept them for safekeeping.»

36. Udayana

The Blessed One was dwelling in the country of Kauśāmbī. At that time, King Udayana was a close friend of Piṇḍola. Morning and evening the King would regularly come to visit him.

At that time, a certain unbelieving brahmin minister went before the King and reported:

«Why does His Majesty morning and evening visit and pay respects to that man of mean occupation? He does not even rise to greet the King.»

The King replied:

«Tomorrow morning I will go again. If he still does not rise to greet me, I will have him killed.»

The following morning the King went to where Piṇḍola was. From a distance Piṇḍola saw the King approaching and thought to himself:

«Today the King comes with an evil mind. If I do not rise, the King will kill me. If I do rise, the King will lose his royal position. If I do not rise, I will lose my life and the King will fall into hell. Should I cause the King to fall into hell? Should I merely cause the King to lose his position? I resolve that it is better to cause the King to lose his royal position than to cause the King to fall into hell.» Having thought this, Piṇḍola immediately rose, went out some distance to meet and welcome the King, and was the first to speak words of greeting:

«Welcome, Great King!»

The King then asked:

«Today, why did the Venerable One rise to greet me?»

Piṇḍola replied:

«I rose and greeted you for the sake of the King.»

The King asked:

«Yesterday, why did the Venerable One not rise to greet me?»

Piṇḍola replied:

«Yesterday, I also did not rise to greet you for the sake of the King.»

The King further asked:

«Why for Our sake?»

Piṇḍola said:

"Yesterday, the King came with a wholesome mind. Today, the King comes with an unwholesome mind. If I do not rise to greet him, the King will kill me. If the King kills me, he will certainly fall into hell. I thought: The King comes with an unwholesome mind. If I do not rise, the King will kill me. If I rise, the King will lose his throne. If I allow the King to kill me, he will certainly fall into hell. It is better that the King lose his throne than that the King fall into hell. It was with this thought that I rose."

The King asked:

"Will I lose my throne?"

Piṇḍola replied:

"The King will lose it."

The King asked again:

"How soon will I lose it?"

The reply came:

"Within seven days you will lose it."

The King then returned to Kosambi, repaired the city walls, stored up provisions, firewood, and torches, assembled his troops, remained on alert, and counted each day, saying, "Today is the first day." And so it continued until the seventh day. The King said: "The words of the ascetic have proven false!" The King then went out with his consorts to sport on boats upon the Ganges river.

At that time, the kingdom of Ujjenī had gone without rain for seven years. The King heard that in the kingdom of King Bimbisāra of Magadha there was a water-gem. If that gem were brought forth, rain would fall at once. The King of Ujjenī then raised his fourfold army and surrounded the city of Rājagaha. But that city was impregnable and could not be taken by assault—only when the grain and water within the city were exhausted could it be attacked.

At that time, within the city there was a great minister of many skillful means and wisdom, who inserted reed stalks beneath a pond and placed lotus flowers atop the hollow reeds. Then that great minister came before King Bimbisāra and said:

"Does Your Majesty know this? The city of Rājagaha is very well fortified, and there is no means by which it can be taken by assault—only by waiting until the provisions are exhausted can it be attacked. Now we should send an envoy to say to King Pradyota: 'At present we can suspend the use of elephants, horses, chariots, and weapons to fight one another. You may use the flowers utpala, paduma, kumuda, and puṇḍarīka to do battle. I shall likewise use such flowers to do battle, and we shall determine victory and defeat thereby. You may use balls of cooked rice to fight; I shall likewise use balls of cooked rice to fight.'"

The King agreed and sent an envoy to speak to King Pradyota accordingly. King Pradyota thought: "The city of Rājagaha is impregnable. Only when the provisions are exhausted can it be attacked. And the provisions within the city are exceedingly abundant." That King then replied to the envoy:

"I did not come here to seize this city. It is because in my kingdom there has been no rain for seven years. I heard that in your kingdom there is a water-gem, and that if that gem is brought forth, rain will fall at once—it is for this reason that I came."

The envoy said:

"Why did Your Majesty not say from the very beginning that you needed the water-gem? If Your Majesty had said you needed the water-gem, we would have presented it at once. Now the King may withdraw his troops. We will bring the gem to you."

The King then withdrew his army and turned toward the kingdom of Kosambi. Along the road, that King heard the sounds of laughter and merriment from King Udena and his consorts, and asked those beside him:

"Whose sounds of merriment are those?"

A close attendant replied:

"Does Your Majesty know? Those sounds of merriment are from King Udena sporting with his consorts on boats upon the Ganges river."

The King immediately ordered his attendant:

"Make no disturbance! Release an elephant to the bank of the Ganges."

The attendant thereupon released a foremost white elephant. The mahout hid himself behind the elephant. A minister of King Udena saw the white elephant and reported to the King:

"There is a wild elephant."

The King immediately commanded:

"Make no disturbance. Bring the boat to the shore!"

As the boat drew close to the bank, King Udena, who was skilled in the art of elephant taming, at once recited his incantation, played his lute, and advanced before the elephant to capture it. The mahout then seized the King. The King was greatly alarmed. The man asked the King:

"Are you very frightened, Your Majesty?"

The King replied: "I am frightened."

The man said:

"Your Majesty need not be afraid. King Pradyota wishes to meet with you."

The King was even more afraid:

"Pradyota will kill me and my retinue!"

The King was then bound and escorted to the presence of King Pradyota. The King was asked:

"Are you afraid?"

He replied:

"I am afraid."

Pradyota said:

"You need not be afraid! Please teach the art of elephant taming to my son Kumāra, and teach the lute to my daughter."

The King was brought to the kingdom of Ujjenī and kept there with his feet in shackles for seven years.

At that time, Bhadra the Śākyan went from the kingdom of Kosambi, from the residence of Lady Śyāmāvatī, to the kingdom of Ujjenī to visit Udena. He then brought news from Udena to the lady. The monks reported this to the Buddha. The Blessed One instructed:

"A monk should not act as a messenger for laypeople. If he does, he commits a duṣkṛta offense."

At that time, that King taught the art of elephant taming to the son, and taught the lute to the daughter of the King. After some time, that King entered into an illicit liaison with the princess. Prince Kumāra knew of this, but thought to himself: "If I report this to my royal father, that King will certainly be killed. That King taught me with great hardship. Here is a princess; there is a king. This is quite fitting after all." So he concealed it and let no one know.

After some time, King Udena wished to escape, and so he prepared for himself the fastest she-elephant. Kumāra also knew of this, but thought: "That King is preparing the fastest she-elephant for himself because he wishes to flee. If I report this to my royal father, that King will certainly be killed. That King taught me with great hardship." So he concealed it and let no one know. That King placed the princess upon the elephant, and in the swiftest of time—before a glass cup dropped from an elephant's back could reach the ground—they had already traveled from the kingdom of Ujjenī to the kingdom of Kosambi. That King went directly to Lady Śyāmāvatī and spoke as follows:

"While I was held captive, I made a vow to offer to eight brahmins all that they might need in full. Now I wish to fulfill that vow. Lady, please make the necessary preparations."

The Lady replied:

"If that is so, then all of the King's elephants, horses, carriages, gold, silver, the seven precious things, and even my own person—all of it offered to a single recipient—would never be regarded as enough. (How much less so for eight.)"

The King said:

"What then should be done?" The Lady replied:

"Mahākaccāyana is a great ascetic. Now I can invite him along with seven other monks of brahmanic lineage, as the King has vowed, for the purpose of making the offering. It is the Dharma of these eight that they do not accept such things. Even if offered to them, they will not receive it."

The King said:

"That is acceptable."

King Udena then went to the presence of Kaccāyana, reverently prostrated with his head and face at his feet, and sat down to one side. Kaccāyana, by every skillful means, expounded the Dharma to the King so as to bring him joy. Having heard the Dharma and rejoiced, the King said:

"I respectfully invite you and seven others to accept a meal offering at my home tomorrow."

Kaccāyana accepted in silence. The King, knowing that Kaccāyana had accepted by his silence, rose from his seat, reverently prostrated with his head and face at his feet, rejoiced, and took his leave.

The King returned home and prepared fine and nourishing food. Early the next morning he went to invite Kaccāyana and the seven others to come and receive the meal.

Early that morning, Kaccāyana donned his robe, took up his bowl, and came with the seven others to the palace of King Udena, where seats were spread and they took their places.

King Udena personally prepared fine and nourishing foods and offered them to the venerable ones until they were fully satisfied. When the meal was finished and the bowls were set aside, he brought forth a golden vessel filled with water to present as an offering, and then had elephants brought forward to be presented. Kaccāyana said:

"Enough, Your Majesty. Such an offering has already been made. We are not suited to receive offerings of that kind."

The King then brought forward carriages, horses, people, gold, silver, lapis lazuli, crystal, pearls, coral, agate, and the seven precious things to offer. Kaccāyana said:

"Enough, Your Majesty. Such an offering has already been made. We are not suited to receive offerings of that kind."

King Udena then made obeisance to Kaccāyana and took a low seat to sit upon. Kaccāyana, by every skillful means, expounded the Dharma to the King so as to bring him joy, and then rose from his seat and departed.

Upon returning to the monastery, Kaccāyana reported this to the monks. The monks reported it to the Buddha. The Blessed One, on account of this cause and condition, assembled the community of monks and expounded to the monks the aggregate of precepts, comprising both major and minor rules.

"The Tathagata has appeared in the world. He is the Worthy One, the Perfectly Enlightened One, the One Endowed with Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Persons to be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One. In the midst of assemblies of gods, humans, ascetics, brahmins, Māra, and Brahmā, he has realized enlightenment by himself and directly known it, and he teaches the Dhamma to others. That Dhamma is good in the beginning, good in the middle, and good in the end; it is complete in both letter and meaning, and it reveals the pure life.

"If a householder or the son of a householder hears it, or a person born into another lineage hears it, upon hearing that true Dhamma, he gives rise to pure faith. With a mind of joyful confidence, he reflects thus: 'Now, I am bound in the household by wife and children and cannot practice the holy life in its fullness. Let me now shave off my hair and beard, put on the ochre robe, and, out of faith, go forth from the home into homelessness.'

"Then, after some time, that person abandons whatever wealth he has, whether little or much; he takes leave of his relatives, whether few or many; he shaves off his hair and beard, puts on the ochre robe, and goes forth from home into homelessness.

"That person, like others who have gone forth, lays aside fine adornments and, together with the bhikkhus, shares the same precepts: he refrains from taking life, lays down the rod and the knife, and constantly dwells with shame and compassion toward living beings. This is called not taking life. He abandons stealing; he takes what is given and does not take what is not given; his mind is pure and free of any intention to steal.

This is called not stealing. He abandons sexual misconduct and impure conduct, trains in the holy life, strives with diligence, is free from attachment to sensual desire, and lives in purity and cleanliness. This is called abandoning sexual misconduct and impure conduct.

He abandons false speech and speaks truthfully, never deceiving the world. This is called not speaking falsely. He abandons divisive speech: what he hears from one person he does not repeat to another, and what he hears from another he does not report to the first, so as not to cause division.

For those who are estranged, he skillfully works to reconcile them; for those who are already united in friendship, he continually gladdens them, speaking words of concord and speaking at the right time. This is called not speaking divisively. He abandons harsh speech.

Whatever words are coarse, cause distress to others, arouse anger in them, and bring no joy—such harsh speech he removes. Whatever words are gentle, cause no offense, are beneficial, and are pleasing and welcome to all—such well-spoken, beneficial words he constantly utters. This is called not speaking harshly.

He abandons useless speech, knowing how to speak at the right time, in truthful speech, in beneficial speech, in speech in accordance with the Dhamma, in speech in accordance with the Vinaya, in speech that ends disputes, speaking with good reason and at the proper time. This is called abandoning useless speech. He does not drink intoxicants and keeps away from heedlessness.

He does not indulge in garlands or ornaments. He does not engage in dancing, singing, or music, nor does he go to watch or listen to such things. He does not sit on high or wide seats.

He does not eat at wrong times; he eats one meal a day. He has no need to grasp at gold, silver, or the seven precious things.

"He does not keep wives, concubines, or maidens; he does not keep servants, elephants, horses, vehicles, chickens, dogs, pigs, or goats; he does not keep fields, gardens, or estates, nor accumulate and store up possessions. He does not practice fraud or use false measures. He does not adulterate goods with harmful substances. He does not engage in trade for profit, does not maim others, does not destroy life, does not imprison people, does not encroach upon the property of others, does not act as an agent or messenger, does not engage in various occupations involving deceptive speech, does not initiate lawsuits, and does not abandon others. He abandons all such unwholesome deeds.

"When he travels, he does so at the appropriate time; he does not travel at an inappropriate time. He eats just enough to be satisfied, wears just enough to be warm, knows sufficiency and stops there. His robe and bowl accompany him wherever he goes. Just as a bird flies carrying only its two wings, so too does a bhikkhu go wherever he will, carrying his robe and bowl.

"Unlike other ascetics and brahmins who, while eating food given in faith, still seek to accumulate and store up various things—food, clothing, fragrant substances, fine flavors, objects of touch, and mental objects—he keeps far away from such insatiable seeking.

"Unlike other ascetics and brahmins who, while eating food given in faith, still gather seeds and plant trees and cultivate living seedlings, he keeps far away from such activities.

"Unlike other ascetics and brahmins who, while eating food given in faith, still resort to various means of seeking gain—elephant tusks, miscellaneous treasures, high and wide beds, various embroidered blankets and cushions, and carry skins of animals of many colors—he keeps far away from such gains.

"Unlike other ascetics and brahmins who, while eating food given in faith, still resort to various means of adorning and beautifying their bodies—rubbing the body with ghee and oil, bathing with fragrant water, smearing fragrant powder on themselves, perfuming and glossing their hair, wearing garlands, dyeing their eyes blue, adorning their heads and faces with all manner of things, binding colored silk threads on their arms, carrying staffs, holding swords and knives, parasols decorated with peacock feathers, using jeweled fans, gazing in mirrors, wearing many-colored sandals and shoes, wearing white robes—he keeps far away from such forms of adornment.

"Unlike other ascetics and brahmins who, while eating food given in faith, still devote themselves to amusements and gambling—playing chess on eight-row boards, on ten-row boards, and various contests of winning and losing—he abandons all such games and amusements.

"Unlike other ascetics and brahmins who, while eating food given in faith, still engage in conversations that are obstacles to the path—talk of kings, talk of bandits, talk of battles and armies, talk of ministers, talk of riding horses and driving carriages, talk of parks and gardens, talk of reclining and sitting, talk of men and women, talk of food and clothing, talk of villages, talk of countries, talk of missing people, talk of worldly affairs, talk of voyages at sea—he abandons all such conversations that are obstacles to the path.

"Unlike other ascetics and brahmins who, while eating food given in faith, resort to countless means of flattery and ingratiating speech, displaying false appearances, praising and blaming, slandering, seeking gain through gain, he abandons all such forms of wrong livelihood through crookedness.

"Unlike other ascetics and brahmins who, while eating food given in faith, still engage in disputatious debate with one another—whether in a park, by a bathing pool, or in a hall—saying: 'I know the Dhamma and Vinaya thus. You know nothing. You follow the wrong path; I follow the right path. What you stated first you then put last. What you stated last you then put first. I can be patient; you cannot. I have defeated you. You are merely raving. Come, in this debate I now win the victory. If you have something to ask, then ask it'—he abandons all such quarreling and disputing.

"Unlike other ascetics and brahmins who, while eating food given in faith, concern themselves only with devising ways to serve as emissaries for kings, ministers of kings, brahmins, or householders, carrying messages from one place to another and from there back again, bringing news from one person to another—doing so themselves or having others do it—he keeps far away from such service as a messenger.

"Unlike other ascetics and brahmins who, while eating food given in faith, occupy themselves only with combative spectacles and diversions—contests with bows, contests with swords, contests with staffs, contests with cocks, contests with dogs, contests with pigs, contests with black goats, contests with male goats, contests with deer, contests with elephants, contests with horses, contests with camels, contests with bulls, contests with wild oxen, contests with buffaloes, contests involving women, contests involving men, contests involving boys, contests involving girls—he abandons all such combative diversions and spectacles.

"Unlike other ascetics and brahmins who, while eating food given in faith, engage in wrong means of livelihood that obstruct the path—themselves reading the signs of men and women, of good and bad, or those of various kinds of animals, seeking material gain—he abandons all such practices that obstruct the path.

"Unlike other ascetics and brahmins who, while eating food given in faith, engage in wrong means of livelihood that obstruct the path, supporting themselves by summoning spirits, commanding them, or by performing spells and sorcery of various kinds, he abandons all such practices that obstruct the path.

"Unlike other ascetics and brahmins who, while eating food given in faith, engage in various forms of wrong livelihood that obstruct the path—living by wrong means, whether by praying for the sick, reciting harmful spells, reciting incantations for good fortune, treating back ailments, causing perspiration, treating illness by acupuncture, treating nasal diseases, or treating diseases of the lower body—he abandons all such forms of wrong livelihood that obstruct the path.

"Unlike other śramaṇas and brāhmaṇas who, living on the offerings of the faithful, engage in practices that obstruct the path, living by wrong livelihood, practicing medicine, treating diseases of discharge, diseases of men and women — he has abandoned such practices that obstruct the path.

"Unlike other śramaṇas and brāhmaṇas who, living on the offerings of the faithful, engage in practices that obstruct the path, living by wrong livelihood — whether reciting fire incantations, reciting incantations for going and coming to bring good fortune and benefit, reciting kṣatriya incantations, reciting bird incantations, reciting incantations of detailed matters, reciting incantations for the placement of dwellings, reciting incantations to ward off rat bites and fire damage to possessions, reciting texts that separately treat life and death, reciting texts for the interpretation of dreams, reading the marks of the hand or the back, reciting questions put to devas and spirits, or reciting the various cries of birds and crows — he has abandoned such practices that obstruct the path.

"Unlike other śramaṇas and brāhmaṇas who, living on the offerings of the faithful, live by wrong livelihood, reading signs of celestial phenomena — saying there will be rain or there will be no rain, saying the harvest will fail or the harvest will be good, saying sickness will be widespread or sickness will be scarce, saying there will be fear and terror or there will be peace and safety, saying the earth will quake, saying a comet will appear, saying there will be a lunar eclipse or there will be no lunar eclipse, saying there will be a solar eclipse or there will be no solar eclipse, saying the stars will be eclipsed or the stars will not be eclipsed,

saying that the lunar eclipse portends such-and-such good consequences or such-and-such ill consequences — and likewise with the solar eclipse and the eclipse of stars — he has abandoned such practices of wrong livelihood.

"Unlike other śramaṇas and brāhmaṇas who, living on the offerings of the faithful, engage in practices that obstruct the path, live by wrong livelihood — saying that this country will be victorious and that country will be defeated, or that country will be victorious and this country will be defeated, saying this person is superior and that person is not, or that person is superior and this person is not, divining matters of good and ill, auspicious and inauspicious — he has abandoned such practices that obstruct the path.

"He cultivates the Noble Śīla herein. Within, he is free from clinging; his mind is at peace and ease.

"Though the eye sees form, he does not grasp at signs, nor is he seized and carried away by visual objects. He dwells with the eye faculty firm and composed; there is nothing for craving to take hold of, no sorrow or affliction, no leaking through evil, unwholesome states. He maintains the precepts, guarding and restraining the eye faculty skillfully. So too with the ear, nose, tongue, body, and mind.

"In this way, with regard to the six bases of contact, he skillfully trains in guarding, restraining, and bringing them to stillness. It is like a man skilled in handling elephants, horses, and carriages on level ground at a crossroads, holding the reins in his left hand and the whip in his right, skillfully training in guarding, skillfully training in restraining, skillfully training in bringing them to stillness. So too the bhikkhu, with regard to the six bases of contact, skillfully trains in guarding and restraining, bringing them to stillness.

"Having thus accomplished the Noble Śīla and attained the Noble sense faculties in this way, he eats knowing what is sufficient, without coveting flavors; he eats only to sustain the body and not out of pride or conceit; he eats only for the purpose of maintaining the body, so that there will be no suffering and affliction, and that he may be able to cultivate the pure practice — so that old suffering is removed and new suffering does not arise, with neither excess nor deficiency, having strength, without troubles, so that the body may be at ease.

Just as a son or daughter, having a sore on the body, applies medicine to treat it so that the sore may heal — so too is the bhikkhu who eats knowing contentment, solely for the body's wellbeing. It is also like a person who applies oil or grease to a carriage in order to transport goods to a certain place — so too is the bhikkhu who, when eating, knows moderation, eating only to sustain the body.

"The bhikkhu who has thus attained the Noble Śīla, attained the Noble faculties, and knows moderation in eating — in the first watch and the last watch of the night he is diligent and vigilant; during the day as well, whether walking or standing, he constantly and in this manner keeps the mind unified in mindfulness, abandoning the hindrances.

"In the first watch of the night, whether walking or sitting, he constantly keeps the mind unified in mindfulness in this manner, abandoning the hindrances. In the middle watch of the night, he lies down on his right side, one foot placed upon the other, contemplating the thought of rising promptly, fixing his attention on the perception of light, his mind undisturbed. In the last watch of the night, he then arises and reflects, whether walking or sitting, constantly keeping the mind unified in mindfulness in this manner, abandoning the hindrances.

"Thus the bhikkhu accomplishes the Noble Śīla, accomplishes the Noble faculties, knows moderation in eating, in the first and last watches of the night is diligent and vigilant, constantly keeping the mind unified in mindfulness, without distraction.

"What is it for a bhikkhu to be unified in mindfulness without distraction?

"A bhikkhu cultivates the foundation of mindfulness, contemplating the body as body internally, being diligent and not lax, with mindfulness undistracted, subduing the covetousness and distress of the world. He cultivates the foundation of bodily mindfulness, contemplating the body as body externally, being diligent and not lax, with mindfulness undistracted, subduing the covetousness and distress of the world. He contemplates the foundation of bodily mindfulness on the body both internally and externally, being diligent and not lax, with mindfulness undistracted, subduing the covetousness and distress of the world. So too with feeling, mind, and phenomena. This is what is called a bhikkhu with right mindfulness, undistracted.

"What is it for a bhikkhu to have unified mind?

"In going and standing, in coming and going out, in looking to the left and to the right, in bending and stretching, in receiving robe and bowl, in accepting food, in attending to the calls of nature, in sleeping and waking, in sitting and standing, in speaking and in silence — in all of this he is constantly unified in mindfulness. This is called unified mind. It is like a person who, traveling together with a great assembly, whether in front or behind or in the middle, is always at ease and free from fear. So too is the bhikkhu — in going and standing, in coming and going out, up to and including silence, he is constantly unified in mindfulness.

"Such a bhikkhu, having accomplished the Noble Śīla, attained the Noble faculties, knowing moderation in eating, being diligent and vigilant in the first and last watches of the night, constantly keeping the mind unified in mindfulness without distraction, delights in forest dwelling, at the foot of trees, in mountain caves, in open spaces, beside rubbish heaps, in charnel grounds, on riverbanks at the water's edge. Having gone on alms-round and returned, he washes his feet, arranges his robe and bowl, sits cross-legged, holds his body erect and his mind straight, and fixes his mindfulness before him.

He abandons the mind of covetousness and does not associate with it; he abandons anger and resentment, jealousy and ill-will, and the mind abides in non-anger, pure and without irritation, always possessing compassion. He gives up drowsiness and sloth, does not associate with them, fixes his attention on the perception of light, with right mindfulness undistracted; he abandons restlessness and remorse, does not associate with them, the inner mind is extinguished and still, the mind of restlessness and remorse is calmed; he abandons doubt and regret, has crossed beyond doubt, and the mind is settled in the wholesome Dharma.

"It is like a servant who has been granted family status and freedom by the householder, safely escaping from servitude. That servant thinks to himself: 'Formerly I was a servant; now I have been liberated and am at ease, I have gained independence and am no longer subject to another.' By reason of this he rejoices, and in his heart is at peace and ease.

"Again, it is like a person who has borrowed capital from someone to make a livelihood, who, having earned profit and repaid the capital in full, still has enough remaining to provide for wife and children. That person thinks to himself: 'Formerly I borrowed capital from another to make a livelihood; having earned profit and repaid the capital in full, I still have a surplus to provide for my wife and children. Now I am free and independent, no longer fearing anyone.' By reason of this he rejoices, and in his heart is at peace and ease.

"Like a person who has been ill for a long time and now has recovered, whose food and drink are well digested and whose complexion is healthy and radiant. That person thinks to himself: 'Formerly I was sick; now I have recovered, my food and drink are well digested, and my complexion is healthy and radiant.' By reason of this I rejoice, and in my heart is at peace and ease.

"Like a person who has long been imprisoned and has now escaped from the prison. That person thinks to himself: 'Formerly I was bound and confined; now I have been freed and have no more worry or fear.' By reason of this I rejoice, and in my heart is at ease and settled.

"Again, it is like a person who, carrying much wealth, has crossed through a desert without being robbed, arriving safely at his destination. That person thinks: 'Formerly I carried much wealth and treasure through the desert and arrived safely; now I have no more fear.' By reason of this I rejoice, and in my heart is at peace and ease.

"A monk with the five hindrances is likewise as one who is a servant, a person in debt, one gravely ill, one imprisoned, or one crossing a desert—he sees for himself that he has not yet abandoned the hindrances, that they defile the mind and cause the power of wisdom not to shine forth clearly. That monk then, withdrawing from sensual desire, abandoning unwholesome and evil states, with applied thought and sustained thought, with the joy and pleasure born of seclusion, attains the First Jhāna.

He suffuses and permeates his entire body with that joy and pleasure, so that there is no part of his whole body that is not pervaded by it. Just as a skilled bathman fills a vessel with water, adds fine powder, and kneads them together so that the water thoroughly permeates the powder, leaving no part unsoaked and none spilling out—so too does the monk who has attained the First Jhāna pervade his entire body with joy and pleasure, leaving no part empty.

This is the first attainment of dwelling in present happiness. Why is this so? Because the mind is not negligent, energy is not slack, mindfulness is concentrated without scattering, and he delights in dwelling in a place of stillness.

"That monk then abandons applied and sustained thought, and inner confidence arises; the mind becomes unified and one-pointed, without applied thought and without sustained thought, with the joy and pleasure born of concentration, and he attains the Second Jhāna. With the joy and pleasure born of that concentrated mind, he suffuses and permeates his body, fills it completely and pervades it throughout, so that there is no part left unpervaded.

Just as a spring of water welling up from within a pool—not flowing down from the east, west, south, or north, nor pouring down from above, but arising from within the pool itself—cool and clear, suffuses and permeates the entire pool, fills it completely and overflows throughout, leaving no part empty—so too does the monk who has attained the Second Jhāna pervade his body with joy and pleasure born of concentration, filling it completely and pervading it throughout.

This is the second attainment, the second dwelling in present happiness.

"That monk then abandons the joy of the mind, dwells in equanimity, with right mindfulness and right awareness, and experiences with his body the pleasure of which the noble ones speak—'one who has equanimity and mindfulness dwells in pleasure'—and he attains the Third Jhāna. Within that body, free from joy, pleasure suffuses and permeates it completely throughout, so that there is no part without it. Just as the flowers of the utpala, the kumuda, and the puṇḍarīka, though born in a pond, have not yet emerged from the water—their roots, stalks, blossoms, and leaves are submerged in the water, with no part unsoaked by water—so too does the monk who has attained the Third Jhāna, having abandoned joy and dwelling in pleasure, pervade his entire body with it, leaving no part without it.

This is the attainment of the Third Jhāna as a dwelling in present happiness.