Dg Kd 6Robes

– FOUR-PART VINAYA

Robes

1. RAG ROBES

At one time the Blessed One was staying in the Deer Park in the land of Vārāṇasī. At that time five bhikkhus came to where the Blessed One was, paid homage by prostrating at his feet, then stood to one side and said to the Buddha:

"What kind of robe should we accept and wear?"

The Buddha taught:

"You should accept and wear rag robes and the ten kinds of cloth: kośa, karpāsa, kambala, śaṇa, kṣauma, śāṇava, mā, sthūla, kauśeya, and śaṇa-pāta. The above ten kinds of cloth, when dyed into the color of kāṣāya, may be accepted and worn.

If a bhikkhu obtains a robe at a charnel ground, the Buddha permits him to use it. If a bhikkhu receives a robe that was vowed as an offering, the Buddha permits him to use it.

If a bhikkhu, while traveling on the road not far from a charnel ground, sees a valuable rag robe and hesitates, not daring to take it, the Buddha permits him to take it."

The Blessed One was in the land of Śrāvastī. There was a man from a great family who had gone forth into monastic life. From marketplaces, alleyways, and charnel grounds—places where refuse was discarded—he gathered worn and tattered robes and brought them back to make a saṃghāṭī robe to wear. The consort of King Prasenajit saw this, and compassion arose in her heart. She took a very fine and precious robe, tore it, smeared it with impure matter, and then went and placed it in that spot for the bhikkhu to find. The bhikkhu hesitated and did not dare take it, and reported this to the Buddha. The Buddha taught:

"If they have done this for the sake of a bhikkhu, he may take it."

There was a bhikkhu from a great family who had gone forth. He gathered worn and tattered robes from rubbish heaps, outhouses, alleyways, and marketplaces and brought them back to make a saṃghāṭī. A householder of Śrāvastī saw this and, moved by compassion, placed many fine robes in alleyways and near outhouses, and sent a person to keep watch so that no one else would take them, so that the bhikkhu could take them. At that time some bhikkhus were entering the village, walking with their eyes cast straight down before their feet and so did not see the robes. The person appointed to keep watch said:

"Why does the Venerable One not look around?"

The bhikkhu then saw the robes but hesitated and did not dare take them. The bhikkhus reported this to the Buddha. The Buddha taught:

"If they have done this for the sake of bhikkhus, they are permitted to receive them."

A bhikkhu took the garment of a dead person from a burial pit, and hesitating, reported it to the Buddha. The Buddha asked:

"With what intention did you take that garment?"

He replied:

"With the intention that it was a rag robe, not with the intention of stealing."

The Buddha taught:

"In that case, there is no offense. Nevertheless, from now on, one must not take the garment of a dead person from a burial pit."

A householder had washed a robe and hung it on a fence to dry. A bhikkhu wearing a rag robe saw it, thought it was a rag robe, and took it. The householder saw this and called out:

"That is my robe—do not take it!"

The bhikkhu said:

"I thought it was a rag robe and so I took it."

Having said this, he put the robe down and left. The bhikkhu then hesitated and reported it to the Buddha. The Buddha asked:

"With what intention did you take that robe?"

The bhikkhu replied:

"With the thought that it was a rag robe, and so I took it—not with the mind of a thief."

The Buddha taught:

"There is no offense. From now on, however, one must not take rag robes from walls or fences."

At that time, there was a robe belonging to a dead person before the court of a magistrate. A bhikkhu took the robe of that person. Afterwards, the magistrate ordered a caṇḍāla to take the corpse away for disposal. The caṇḍāla said:

"Why not order the person who took the robe to dispose of the corpse?"

The magistrate asked:

"Who took the robe?"

The caṇḍāla said:

"A śramaṇa, a son of the Śākyans, took it."

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

"One must not take the robes of a dead person at the premises of a magistrate's court."

At that time, a bhikkhu was traveling on the road not far from a charnel ground. He saw the robe of a dead person that had not yet decomposed, and straightaway took it. The dead person then stood up and said:

"Venerable One, do not take my robe!"

The bhikkhu said:

"You are a dead person—what robe do you have!"

Having said this, he still took the robe and did not put it back. The dead person followed the bhikkhu to the outer gate of the Jetavana and then fell to the ground. Other bhikkhus who saw this asked the bhikkhu:

"What did that person say?"

The bhikkhu replied:

"I thought that person had died, and so I took the robe and brought it here." The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not take the robe of a dead person that has not yet decomposed."

There was a cowherd who put his garment over his head and was sleeping. A bhikkhu who upheld rag robes saw him and thought he was a dead person, but thought: "The Blessed One does not permit bhikkhus to take the garment of a dead person that has not yet decomposed." Having thought thus, he took a bone from a nearby corpse and struck the cowherd on the head, causing his head to crack open. The cowherd immediately stood up and asked:

"Why did the Venerable One strike me?"

The bhikkhu said:

"I thought you were dead."

The cowherd said:

"Could the master not distinguish whether I was alive or dead?"

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

"One must not strike a dead person who has not yet decomposed."

The group of six bhikkhus used non-robe cloth to make bowl bags, shoe bags, and needle cases, and kept bedding made of brocade and flowered cloth, felt mats, pillows and cushions, and otter skins. The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not use non-robe cloth to make bowl bags—or, by extension, needle cases—and one must not keep bedding made of brocade and flowered cloth, felt mats, pillows and cushions, or otter skins."

At that time, a bhikkhu came upon bedding made of brocade and flowered cloth, felt mats, and pillows at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take and use them."

A bhikkhu came upon an ilīyanda, mavura, mavura-mavura, and kulūra at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take them, but strip away the hide and the grass; apart from that, you are permitted to keep them as floor coverings."

A bhikkhu came upon leather-strung beds, wooden beds, and simple beds at a charnel ground and reported this to the Buddha. The Buddha taught:

"You are permitted to take them, but strip away the hide, and then wrap them with one of the ten kinds of cloth."

A bhikkhu came upon rope beds, wooden beds, and simple beds at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take them, except for the two kinds of beds made of leather thongs and hair."

A bhikkhu saw a litter, a parasol, and a wheeled conveyance at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take them."

A bhikkhu saw a water-washing vessel, a staff, and a fan at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take them."

A bhikkhu saw a sickle, a blade, and a hook at a charnel ground and hesitated, not daring to take them. He reported this to the Buddha. The Buddha taught:

"You are permitted to take them."

A bhikkhu saw coins at a charnel ground and carried them away himself. The bhikkhus reported this to the Buddha. The Buddha taught:

"One must not take them."

A bhikkhu took up some bronze. He reported this to the Buddha. The Buddha taught:

"You must beat it until its form is destroyed before you may take it away."

A bhikkhu saw a robe that had been chewed on by a buffalo and reported this to the Buddha. The Buddha taught:

"You are permitted to take and use it."

A bhikkhu saw a robe that had been gnawed by rats and reported this to the Buddha. The Buddha taught:

"You are permitted to take and use it."

A bhikkhu saw a robe that had been burned and reported this to the Buddha. The Buddha taught:

"You are permitted to take and use it."

There are ten kinds of rag robes: robes chewed by cattle, robes gnawed by rats, robes burned by fire, robes soiled by menstrual blood, robes soiled by childbirth, robes from shrines—or robes carried off by birds or blown by the wind to various places which may be taken—robes from charnel grounds, vowed robes, robes cast off at the time of royal investiture, and robes discarded when returning from afar. These ten kinds are called rag robes.

At that time, King Prasenajit of the land of Kosala and King Ajātaśatru of the land of Magadha went to war with each other, and many people died. The bhikkhus wished to go there to take the robes of the dead and reported this to the Buddha. The Buddha taught:

"You are permitted to go. If there are people present, you should speak first and then take. Only if there is no one present may you take at your own discretion."

At that time, King Ajātaśatru and the Vṛjis went to war with each other, and many people died. The bhikkhus wished to go and take the robes of the dead and reported this to the Buddha. The Buddha taught:

"You should go, speak first, and then take. If there is no one present, you may take at your own discretion."

In a case where a large number of householders had gathered at a charnel ground, removed their robes and placed them in a pile in order to inter a dead person, a bhikkhu who upheld rag robes saw them, thought they were rag robes, and took them. The householders saw this and said:

"Those are our robes—do not take them!"

The bhikkhus said:

"We thought they were rag robes."

Having said this, they put them down on the ground and left. The bhikkhus then hesitated and reported this to the Buddha. The Buddha asked:

"With what intention did you take them?"

The bhikkhus replied:

"We thought they were rag robes—we did not take them with a thieving mind."

The Buddha taught:

"In that case, there is no offense. But one must not take robes that are arranged in a pile."

Some householders were cremating a dead person at a charnel ground. Bhikkhus who upheld rag robes saw the smoke and called out to other bhikkhus to come and collect rag robes. Those others said:

"Very well."

The bhikkhus then went there and stood silently to one side. At that time a householder handed a fine and precious robe to one bhikkhu. A second bhikkhu said:

"Bring it here—I will divide it with you."

The first bhikkhu said:

"Divide it with whom? The householder gave it to me!"

The two bhikkhus quarreled over it. The bhikkhus reported this to the Buddha. The Buddha taught:

"One should go and ask the householder for whom this robe is intended, and decide accordingly based on the householder's answer. If the householder says, 'I do not know,' or says, 'For both,' then it should be divided into two portions."

At that time, a monk went to a charnel ground to take a refuse robe. Seeing the refuse robe from afar, one monk pointed to it and said:

"That robe is mine."

A second monk then ran forward to take it. The two disputed with one another, each claiming it as his own. The monks reported this to the Buddha. The Buddha instructed:

"A refuse robe has no owner; whoever takes it first obtains it."

Two monks went together to a charnel ground to take a refuse robe. From afar they both saw the robe, both pointed to it, and each said it was his. Having said so, they both ran to take it at the same time. The two disputed with one another, each claiming it as his own. The monks reported this to the Buddha. The Buddha instructed:

"A refuse robe has no owner. When two people take it simultaneously, it should be divided into two portions."

At that time, a number of householders were transporting a corpse to the charnel ground. A monk who wore refuse robes saw this and said to the other monks:

"We should go there to obtain refuse robes. Today we will surely get many."

Another monk said:

"You go ahead. I am unable to go."

The monks went and obtained many refuse robes, brought them back to the monastery, washed them clean, and put them in order. The monk who had not gone saw this and said to those monks:

"What were you doing that you did not come with me to collect robes? I went and obtained quite a number and have brought them back here."

That monk said:

"Bring them here and share with me."

The other monk said:

"You did not come with me to collect them, so how can you demand a share?"

The two quarreled with one another. The monks reported this to the Buddha. The Buddha instructed:

"They belong to the one who went to collect them."

A number of monks who wore refuse robes agreed together to go to a charnel ground to collect refuse robes. Two of the monks obtained robes of great value. The other monks said:

"Share with us."

Those monks replied:

"I obtained this robe—why should I be told to share it with you?"

Many monks disputed together, and the monks reported this to the Buddha. The Buddha instructed:

"It should be in accordance with the prior agreement. Whatever is obtained, more or less, should be shared equally among all."

The Buddha was dwelling at Sāvatthī. There were householders who, when their grandparents or parents died, adorned the graves of their grandparents or parents with banners, canopies, and ornamental objects. Monks who wore refuse robes saw these and stripped them away. The householders who saw this were all resentful: "The Sakyan ascetics have no sense of shame—they steal others' belongings and yet claim to know the right Dhamma. Looking at this, what Dhamma is there? We built tombs for our grandparents or parents and used banners and canopies as offerings—how can they strip them away at will? It is as though we built the tombs as offerings for the Sakyan ascetics. In truth, it was for our own grandparents and parents that we adorned the tombs with banners and canopies as offerings!"

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

"Such objects must not be taken."

In cases where such objects are blown by the wind to another place, or carried off by birds and dropped elsewhere, monks who saw them were apprehensive and did not dare take them, and reported this to the Buddha. The Buddha instructed:

"In such cases, permission is granted to take them."

Monks who saw ornamental objects offered at a stūpa took them. Having taken them they felt apprehensive and reported this to the Buddha. The Buddha asked:

"With what intention did you take them?"

The monk replied:

"With the thought that they were refuse robes to be taken, and not with a mind of stealing."

The Buddha instructed:

"In that case there is no offense. However, one must not take ornamental objects offered at a stūpa."

2. JĪVAKA THE PRINCE

1. The Courtesan of Rājagaha

The Blessed One was dwelling at Rājagaha. At that time in Vesālī there was a courtesan named Ambapālī, of incomparable beauty. Whoever wished to spend a night with her had to pay fifty measures of gold. The same applied to spending a day with her. At that time, because of this courtesan, people from the four quarters gathered in Vesālī, and the prosperity of that realm was thereby exceedingly brilliant.

The great ministers of Rājagaha heard the report: "In Vesālī there is a courtesan named Ambapālī, of incomparable beauty. Whoever wishes to spend a night with her must pay fifty measures of gold. The same applies to spending a day with her. At that time, because of this courtesan, people from the four quarters gather in Vesālī, and Vesālī is thereby exceedingly brilliant."

The great ministers went to King Bimbisāra and reported:

"Does Your Majesty know that in the land of Vesālī there is a courtesan named Ambapālī, of incomparable beauty? Whoever wishes to spend a night with her must pay fifty measures of gold. The same applies to spending a day with her. Because of this courtesan, people from the four quarters gather in Vesālī, and Vesālī is thereby exceedingly brilliant."

Upon hearing this, the King immediately commanded the great ministers:

"Why have you not brought that courtesan here?"

Now at that time within the city of Rājagaha there was a maiden named Sālavatī, of beauty without equal, surpassing even Ambapālī. The great ministers thereupon established this woman as a courtesan. Whoever wished to spend a night with this courtesan had to pay one hundred measures of gold, and the same for a day.

At that time, because of this courtesan, people from the four quarters gathered in Rājagaha, and that realm was thereby exceedingly brilliant. At that time King Bimbisāra's son, named Abhaya, spent a night with this courtesan. The courtesan became pregnant.

From that time the courtesan gave orders to the doorkeeper, saying: "If any guest wishes to see me, tell them I am ill." After the full term of months, the courtesan gave birth to a boy of beautiful features. The courtesan then wrapped the infant in white cloth and told a maidservant to carry him out and leave him by the roadside. The maidservant did as she was bidden and carried the infant out to abandon him.

It also happened that at the same early hour of dawn, Prince Abhaya wished to go by carriage to pay his respects to his royal father, and so he sent men to clear the road ahead. Unexpectedly, from afar the Prince saw a white object lying by the road, and stopping the carriage, he asked someone by the roadside:

"What is that white bundle?"

The person by the roadside answered:

"A baby."

The Prince asked:

"Is it alive or dead?"

The person by the roadside said:

"It is alive."

The Prince immediately ordered it to be carried home. As Prince Abhaya had no children, he brought the infant home and entrusted it to a wet-nurse to rear. Because it was "alive," the name Jīvaka was given. Because the prince had found the infant, he was called Kumāra. As time passed and he grew up, the Prince came to love him greatly.

One day Prince Abhaya called Jīvaka Kumāra and said:

"If you wish to dwell long in the royal household yet possess no skill or craft, you will not be entitled to receive the royal stipend. You need to learn a skill."

Jīvaka Kumāra replied:

"I will study."

2. Studying Medicine

Jīvaka Kumāra reflected to himself: "What craft should I learn with my hands that would bring great wealth with little toil?" After reflecting, Jīvaka Kumāra resolved to study the art of medicine. This craft brings great wealth with little toil. Jīvaka Kumāra then thought further: "Who can teach me the art of medicine?" At that time, Jīvaka Kumāra heard that in the land of Takkasilā there was a physician of the Ātreya lineage named Piṅgala, of exceedingly great skill. "He can teach me." Jīvaka Kumāra then journeyed to that land, to where Piṅgala dwelt, and said:

"I wish to study the art of medicine under you, Master. I ask you to teach me."

Piṅgala replied: "Very well."

For seven years Jīvaka Kumāra studied the art of medicine. One day he reflected to himself: "How long must I study this art of medicine before it is complete?" Having thought thus, Jīvaka Kumāra went to his teacher and asked:

"How long must I study this art of medicine before it is complete?"

The teacher handed him a basket and a tool for digging up roots, and said to Jīvaka Kumāra:

"Go to the land of Takkasilā, within a range of one yojana, and search to see whether there is any plant that is not a medicine, and bring it back here."

Jīvaka Kumāra thereupon followed his teacher's instruction, went to the land of Takkasilā, and searched within a range of one yojana, but found no plant that was not a medicine. Every plant that Jīvaka Kumāra saw could be analyzed and used as medicine. Jīvaka Kumāra returned with the empty basket, came to his teacher, and reported:

"Master, I went to the land of Takkasilā and searched for any plant that was not a medicine, within a range of one yojana. I searched everywhere and found no plant that is not a medicine. All can be analyzed and used as medicine."

The teacher of medicine replied to Jīvaka Kumāra:

"Now you may return home. The way of medicine is thereby complete. In this world of Jambudvīpa, I am foremost. After your teacher passes away, you shall be his successor."

3. Treating the Sick

1. At that time, Jīvaka Kumārabhṛta thought to himself: "Whom should I treat first? This country is small and situated in a border region. I should return to my homeland and begin practicing medicine there." Having thought thus, Jīvaka Kumārabhṛta returned to the city of Vāgaḍā.

In the city of Vāgaḍā, at that time, the wife of a great householder had suffered from a severe headache for twelve years, and no physician had been able to cure her. Upon hearing of this, Jīvaka Kumārabhṛta went to her house and said to the gatekeeper:

"Go in and inform the householder that a physician is waiting outside the gate."

The gatekeeper went in and reported this. The householder's wife asked:

"What does this physician look like?"

The gatekeeper replied:

"The physician is quite young."

The patient thought to herself: "Even the experienced elder physicians could not cure me — how much less could a young one." She then told the gatekeeper to go out and tell the physician that she no longer needed a doctor. The gatekeeper went out and said:

"I went in and reported to the householder's wife on your behalf. But the householder's wife says she no longer needs a physician."

Jīvaka Kumārabhṛta said again:

"Can you go back in and ask the householder's wife to allow me to treat her? If she recovers, she may give me whatever she wishes."

The gatekeeper went back in and reported to the mistress:

"The physician says please allow him to treat you. If you recover, you may give him whatever you wish."

Upon hearing this, the householder's wife thought: "In that case, it costs nothing." She ordered the gatekeeper to call him in. Being summoned, Jīvaka Kumārabhṛta entered, went to where the householder's wife was, and asked:

"What is the nature of your ailment?"

The householder's wife replied:

"The illness is such and such."

Jīvaka Kumārabhṛta asked further:

"Where did it originate?"

She said:

"The illness began in such and such a way."

Jīvaka Kumārabhṛta asked again:

"How long have you had this illness?"

She replied:

"For this long."

Having finished his inquiry, Jīvaka Kumārabhṛta said:

"This illness I can treat."

Jīvaka Kumārabhṛta then prepared an excellent medicinal cream and, having steamed it, instilled it into the patient's nostrils. The cream that was instilled flowed out through the patient's mouth. The householder's wife collected that cream and set it aside in a separate vessel. Seeing this, Jīvaka Kumārabhṛta felt distressed in his heart, thinking: "She is already so reluctant to waste even this small amount of impure cream — how much will she give me in gratitude when she recovers?" The householder's wife, seeing that Jīvaka Kumārabhṛta appeared troubled, asked:

"Why do you seem distressed?"

Jīvaka Kumārabhṛta said:

"Indeed, I am distressed."

She asked:

"Why are you distressed?"

Jīvaka Kumārabhṛta replied:

"I was thinking to myself: you are already so reluctant to discard even a little of this impure cream — how then will you repay me when you recover? That is why I am distressed."

The householder's wife said:

"Household matters are not easily wasted. This can be used for lamp oil, so I collected it. Just carry on with the treatment — there is no reason to be troubled."

Hearing this, Jīvaka Kumārabhṛta continued the treatment. When the illness was cured, the householder's wife rewarded Jīvaka Kumārabhṛta with four hundred thousand measures of gold, along with servants and carriages. Having received these gifts, Jīvaka Kumārabhṛta returned to the city of Rājagṛha. Arriving at the gate of Prince Abhaya's residence, he said to the gatekeeper:

"Go in and inform the Prince that Jīvaka Kumārabhṛta is waiting outside the gate."

The gatekeeper went in and reported this. The Prince ordered the gatekeeper to call him in. Jīvaka Kumārabhṛta entered, bowed with his head to the Prince's feet in respectful salutation, then stood to one side, and gave a full account of everything that had transpired to Prince Abhaya, saying:

"All the gifts I received, I now offer to the Prince."

The Prince said:

"That is not necessary. You may use them freely yourself."

This was the first patient that Jīvaka Kumārabhṛta treated.

2. At that time, King Bimbisāra suffered from a hemorrhagic condition of the urinary and intestinal passages. The royal attendants saw this and laughed, saying:

"Now the Great King has fallen ill with the same disease as us women."

King Bimbisāra, upon hearing this, felt ashamed, and summoned Prince Abhaya, saying:

"Your father presently suffers from such an illness. Can you find a physician to treat him quickly?"

Abhaya replied:

"There is Jīvaka Kumārabhṛta, who is skilled in medicine and can treat Your Majesty."

The King ordered him to be summoned. Prince Abhaya called for Jīvaka Kumārabhṛta and asked him:

"Can you treat the illness of my royal father?"

Jīvaka Kumārabhṛta replied:

"It can be treated."

Abhaya said:

"If so, go quickly and treat him."

Jīvaka Kumārabhṛta went before King Bimbisāra, bowed reverently at the King's feet, stepped back to stand to one side, and then asked the King:

"What is the nature of Your Majesty's ailment?"

The King replied:

"The illness is such and such."

Jīvaka Kumārabhṛta asked:

"Where did the illness originate?"

The King replied:

"It began in such and such a way."

Jīvaka Kumārabhṛta asked further:

"How long has the illness been present?"

The King said:

"The illness arose at such a time."

Having inquired, Jīvaka Kumārabhṛta said:

"It can be treated."

Jīvaka Kumārabhṛta then took an iron trough, filled it with warm water, and instructed King Bimbisāra to enter the water. The King entered. He was told to sit in the water; the King sat. He was told to lie in the water; the King lay down. Jīvaka Kumārabhṛta then poured water over the King with incantations, and the King fell asleep. Jīvaka Kumārabhṛta swiftly stepped into the water, took a sharp knife, and lanced the King's abscess at precisely the right spot; he washed it clean and applied medicine. When the medicine was applied, the illness was healed. Hair grew back over the place of the abscess, just as it was in the unafflicted area. When all was done, Jīvaka Kumārabhṛta changed the water in the trough, poured water over the King again with incantations, and the King awoke and said:

"Treat me now!"

Jīvaka Kumārabhṛta replied:

"I have already completed the treatment."

The King said:

"Is it cured?"

Jīvaka Kumārabhṛta replied:

"It is already cured."

The King then felt about with his hand, but could not find where the abscess had been.

The King asked:

"How did you treat it, so that there is no trace of the abscess remaining?"

Jīvaka Kumārabhṛta replied:

"When I treat an illness, how could there be a trace remaining?"

At that time, the King assembled his attendants and said:

"Jīvaka Kumārabhṛta, this physician, has rendered great benefit. I must reward him with very many riches."

The attendants then gathered together all manner of ornaments and bracelets worn on the hands and feet, as well as precious objects used to adorn the bodies of women, along with gold coins, maṇi gems, pearls, lapis lazuli, coral, crystal, and assembled them into a great heap.

At that time, the King summoned Jīvaka Kumārabhṛta and said:

"You have cured my illness; I offer these things to repay you."

Jīvaka Kumārabhṛta spoke to the Great King:

"Please, Your Majesty, this is already a gift you have bestowed upon me. I treated Your Majesty's illness on behalf of Prince Abhaya."

At that time, the King issued a command:

"You shall not treat others. You shall treat only me, the Buddha, the Saṅgha of bhikkhus, and those within the palace."

This was the second patient that Jīvaka Kumārabhṛta treated.

3. At that time, in the city of Rājagṛha, there was a householder who chronically suffered from headaches, and no physician had been able to cure him. At that time, a certain physician told the householder that he would die after seven years. Another said after six years, after five years, and so on down to after one year. Another said he would die after seven months, or six months, and so on down to after one month. Yet another said he would die after seven days.

At that time, the householder himself went to Jīvaka Kumārabhṛta's home and said:

"Treat my illness. I will reward you with one hundred thousand measures of gold."

Jīvaka Kumārabhṛta said:

"That cannot be done."

The householder said again:

"I will repay you with two hundred thousand. Three hundred thousand. Four hundred thousand measures of gold."

Jīvaka Kumārabhṛta said:

"That cannot be done."

The patient said:

"I will become your servant, and all my household property shall belong to you."

Jīvaka Kumārabhṛta said:

"It is not because of too little money that I say I cannot treat you. It is because previously King Bimbisāra gave me this command: 'You shall treat only me, the Buddha, the Saṅgha of bhikkhus, and those within the palace, and shall not treat others.' That is why I say it cannot be done. If you now go and seek the King's permission, then I will dare to treat you."

The householder then went and reported to the King:

"I presently suffer from a grave illness. I beg the King to permit Jīvaka Kumārabhṛta to treat me."

The King then summoned Jīvaka Kumārabhṛta and said:

«In the city of Rājagaha there is a householder who is ill. Can you treat him?»

Jīvaka Kumārabhacca replied: «I can.»

The King said:

«If you can treat him, then go and treat him.»

At that time, Jīvaka Kumārabhacca went at once to the householder's home and asked:

«What is the nature of your illness?»

The householder replied:

«My illness is such and such.»

Jīvaka Kumārabhacca asked further:

«Where did the illness originate?»

The patient said:

«The illness originated in such and such a way.»

Jīvaka Kumārabhacca asked again:

«How long have you been ill?»

The householder said:

«The duration of the illness is so long.»

Having finished his inquiry, Jīvaka Kumārabhacca said:

«I can cure this illness.»

At that time, Jīvaka Kumārabhacca administered salt water to the patient, causing him to become thirsty; then he gave him wine until he was intoxicated. After that, he bound the patient to a bed and assembled the family members around him. Jīvaka Kumārabhacca used a sharp knife to cut open the head, spread the skull apart, and showed the family members that the patient's head was full of worms. This was the root cause of the illness. Jīvaka Kumārabhacca said to everyone:

«As a certain physician had said before, the patient would die after seven years—meaning that after seven years the brain would be exhausted and he would die. To have said so was because that physician did not see clearly. There were others who said he would die after six, five, four, three, two, or one year, thinking that when the brain was exhausted he would die. All of these also did not see clearly. Some said he would die after seven months down to one month—these also did not see clearly. But the physician who said he would die in seven days—that physician said so thinking that within seven days the patient's brain would be exhausted and he would die. That physician alone saw clearly. If no treatment is given now, after seven days the brain will be exhausted and he must die.»

At that time, Jīvaka Kumārabhacca thoroughly removed the disease from within the head, then poured cream and honey to fill the cavity of the head, after which he joined the skull back together and stitched it closed, applying a fine medicinal ointment. Immediately the illness was cured, the flesh filled in as before, and the hair grew back, no different from a place that had never been cut open.

Jīvaka Kumārabhacca asked the householder:

«Do you remember your earlier promise?»

The householder replied:

«I remember that I said before, "If you cure my illness, I will become your servant and all my household wealth I will hand over to you."»

Jīvaka Kumārabhacca said:

«That is enough, Householder. That gift has already been given to me. Let what was said before simply stand as it is.»

At that time, the householder thereupon presented four hundred thousand measures of gold as a gift of gratitude. Jīvaka Kumārabhacca offered one hundred thousand measures to the King, one hundred thousand measures to his foster father, and kept two hundred thousand measures for his own use. This was the third patient whom Jīvaka Kumārabhacca had treated and cured.

4. At that time, in the country of Kosambī, the son of a householder, while amusing himself on a wheel, had his intestines twisted inside him. He could not digest food or drink and was unable to pass waste, and there was no one in that country who could cure him. The householder heard that in the country of Magadha there was an exceedingly skilled physician who could treat this illness, and so he dispatched an envoy to present this appeal to the King:

«The son of a householder of the country of Kosambī is ill. Jīvaka Kumārabhacca can cure him. We humbly beseech the King to grant permission for him to come.»

King Bimbisāra summoned Jīvaka Kumārabhacca and asked:

«There is a son of a householder in the country of Kosambī who is ill. Can you cure him?»

Jīvaka Kumārabhacca replied that he could.

The King said:

«If you can cure him, then go and cure him.»

At that time, Jīvaka Kumārabhacca traveled by carriage to the country of Kosambī. Just as Jīvaka Kumārabhacca arrived, the householder's son had already died, and the sound of music for a funeral procession could be heard. Jīvaka Kumārabhacca immediately asked:

«What is happening here that there is such music and the sound of drums and pipes?»

Someone nearby replied:

«The householder's son whom you have come to treat has already died. That is the sound of pipes and drums bearing him to burial.»

Jīvaka Kumārabhacca, who possessed the skill to discern all manner of sounds, ordered them to bring the body back, saying:

«This person has not yet died.»

When Jīvaka Kumārabhacca said this, they brought the body back.

Jīvaka Kumārabhacca stepped down from his carriage, took a sharp knife, cut open the abdomen at once, drew apart the place where the intestines were twisted, showed the patient's parents and family members, and said:

«This is because of playing on a wheel, which caused the intestines to become twisted in this way. On account of this, food and drink could not be digested. This is not a case of death.»

Jīvaka Kumārabhacca then unraveled and straightened the intestines, arranging them back in their proper place, then stitched the outer skin closed, and applied a fine medicinal ointment. Afterward the incision healed and the hair grew back, just like a place that had never been cut open.

The householder's son presented four hundred thousand measures of gold to Jīvaka Kumārabhacca as a gift of gratitude. The wife of the son also brought four hundred thousand measures of gold to repay the one who had restored her husband's life. The father and mother of the patient each likewise brought four hundred thousand measures of gold as a generous gift of thanks to Jīvaka Kumārabhacca. This was the fourth illness that Jīvaka Kumārabhacca had treated and cured.

5. At that time, the king of the country of Ujjenī was King Pajjota. For twelve years without interruption he had suffered from a headache, and no physician had been able to cure him. The King heard that King Bimbisāra had a physician of exceptional skill who could treat his illness, and so he dispatched an envoy to present this appeal to King Bimbisāra:

«Pajjota is afflicted with illness. Jīvaka Kumārabhacca can treat him. Please grant permission for Jīvaka Kumārabhacca to come and administer treatment.»

The King then summoned Jīvaka Kumārabhacca and asked:

«Can you treat the illness of Pajjota?»

Jīvaka Kumārabhacca replied:

«I can.»

The King said:

«If you can treat him, then go.»

The King added:

«That king is descended from a scorpion. Take good care of yourself; do not lose your life.»

Jīvaka Kumārabhacca said:

«I respectfully comply.»

At that time, Jīvaka Kumārabhacca traveled to the country of Ujjenī, to the abode of Pajjota, paid homage by prostrating at his feet, then stood to one side and asked the King:

«What is the nature of your illness?»

The King replied:

«The illness is such and such.»

Jīvaka Kumārabhacca asked:

«Where did the illness originate?»

The King said:

«The illness originated in such and such a way.»

Jīvaka Kumārabhacca asked further:

«How long has it been since the illness first arose?»

The patient said:

«The duration of the illness is so long.»

Having asked in due order, Jīvaka Kumārabhacca said:

«I can cure this illness.»

The King said:

«If you use cream or medicine mixed with cream, I will not drink it. If you give me medicine mixed with cream, I will kill you.»

For this illness, no other medicines could treat it. Only cream could cure it.

Jīvaka Kumārabhacca then devised a stratagem, and submitted to the King:

«According to the medical protocol for treating this illness, I request permission to freely enter and depart morning, noon, evening, and night.»

The King said to Jīvaka Kumārabhacca:

«Come and go as you please.»

Jīvaka Kumārabhacca then submitted further:

«Should I need precious medicinal ingredients and must ride a horse to go quickly, I request the King's permission for this.»

The King thereupon provided him with a camel capable of traveling fifty yojanas in a day. Jīvaka Kumārabhacca then had the King eat exceedingly salty food. Then, in a secluded place, he boiled cream to make a medicine, rendering it the color and taste of water. Jīvaka Kumārabhacca gave the medicine to the King's mother and instructed her:

«Whenever the King wakes up thirsty and asks for water to drink, give him this medicine.»

Having given the medicine to the King's mother, Jīvaka Kumārabhacca at once mounted the camel capable of traveling fifty yojanas in a day and departed.

The King woke up thirsty and asked for a drink. His mother gave him that medicinal liquid to drink. When the medicine had been digested, a smell of cream became perceptible, and the King said:

«Jīvaka gave me cream to drink—he is my enemy. How could he cure my illness? Quickly search for him and bring him here.»

The envoys went to Jīvaka Kumārabhacca's quarters but found no one there. They asked the gatekeeper:

«Where is Jīvaka Kumārabhacca?»

The gatekeeper said:

«Jīvaka Kumārabhacca mounted the camel that travels fifty yojanas in a day and has already gone.»

The King grew all the more alarmed and said:

«Giving me cream to drink—he is my enemy. How could he have treated me!»

At that time, the King had a swift runner by the name of Kāka, who could travel sixty yojanas in a single day. The King summoned him and said:

«Can you pursue and overtake Jīvaka Kumārabhacca?»

The man said:

«I can.»

The King said:

«Go and call him back here!»

The King warned:

«Jīvaka Kumārabhacca has great skill. You must not eat any food that Jīvaka Kumārabhacca offers you. It may be that you would be harmed by his medicine.»

Kāka said:

«Yes, I will comply,»

and followed the King's instructions.

Jīvaka Kumārabhacca, having traveled halfway, felt free from any further anxiety and stopped to prepare food, so Kāka, the swift runner, caught up with him. He said to Jīvaka Kumārabhacca:

«King Pajjota has sent a summons for you.»

He replied that he would go at once.

Jīvaka Kumārabhūta invited Ū to eat. Ū refused to eat. Jīvaka Kumārabhūta himself ate half of an āmalaka fruit, leaving the other half, and drank half a cup of water, leaving the remainder. Under Jīvaka Kumārabhūta's fingernails poison had already been concealed, and it had seeped into the remaining half of the fruit and the remaining half cup of water. Jīvaka Kumārabhūta said to Ū:

"I have already eaten half the fruit and drunk half the cup of water. What remains of each half is here—you may take it."

Ū then thought: "Jīvaka Kumārabhūta himself ate half the fruit and drank half the cup of water, and now tells me to eat what is left. Surely there is no poison in it." Thinking thus, Ū ate the remaining half of the āmalaka fruit and drank the remaining half cup of water. He was immediately seized with vomiting and could no longer walk. Jīvaka Kumārabhūta placed medicine before Ū and said:

"At such and such a time, drink this medicine and you will recover."

Jīvaka Kumārabhūta then mounted his camel and traveled fifty yojanas that same day, continuing on his way.

Afterward, both the King and Ū recovered from their illnesses. King Pradyota sent a messenger to summon Jīvaka Kumārabhūta and said:

"You have cured me of my illness. I wish to reward you many times over compared to whatever fees you collected, great or small, in that other kingdom."

Jīvaka Kumārabhūta replied:

"Pray, let it be, Your Majesty—that is already a great gift to me. I treated Your Majesty's illness solely on behalf of King Bimbisāra."

At that time, King Pradyota had brought forth a precious robe worth half the value of his kingdom as a gift of gratitude.

The King said to Jīvaka Kumārabhūta: "Since you will not accept my wishes in another form, I now offer you this robe as a token of my gratitude." This was the fifth patient whom Jīvaka Kumārabhūta had treated and cured.

7. At that time, the Blessed One was afflicted with an excess of fluids and said to the Venerable Ānanda:

"I am afflicted with an excess of fluids. I need to be treated."

The Venerable Ānanda, upon hearing these words from the Blessed One, went to the place of Jīvaka Kumārabhūta in Rājagaha and said:

"The Tathāgata is afflicted with an excess of fluids and needs to be treated."

Jīvaka Kumārabhūta together with Ānanda went to the place of the Buddha, paid homage at his feet, and then stood to one side. He said to the Buddha:

"Is the Tathāgata indeed afflicted with an excess of fluids?"

The Buddha said:

"It is so, Jīvaka Kumārabhūta. The Tathāgata wishes to be treated."

Jīvaka Kumārabhūta said to the Buddha:

"How many purgations does the Tathāgata wish to have?"

The Buddha said:

"Thirty purgations are needed."

At that time, Jīvaka Kumārabhūta together with Ānanda went into Rājagaha and obtained three bundles of utpala flowers, which he brought back to his house. Jīvaka Kumārabhūta took one bundle, fumigated it with medicine and applied incantations to it, and instructed that it be given to the Tathāgata to smell, which would produce ten purgations. He took the second bundle, fumigated it with medicine and applied incantations to it, and instructed that it be given to the Tathāgata to smell, which would produce ten more purgations.

He then took the third bundle, fumigated it with medicine and applied incantations to it, and instructed that it be given to the Tathāgata to smell, which would produce nine purgations. After that, drinking one handful of hot water would produce one further purgation. Accordingly, Jīvaka Kumārabhūta placed the three bundles of flowers in the hands of the Venerable Ānanda.

The Venerable Ānanda carried the flowers out of Rājagaha and went to the place of the Blessed One. He presented the first bundle of flowers to the Blessed One. The Blessed One smelled it and immediately had ten purgations. Ānanda presented the second bundle of flowers, and there were ten more purgations.

With the third bundle, there were nine purgations. Jīvaka Kumārabhūta had forgotten to instruct the Venerable Ānanda to offer hot water to the Buddha. But the Blessed One, knowing clearly the thought of Jīvaka Kumārabhūta, called to Ānanda and told him to bring hot water.

Upon hearing the Buddha's instruction, Ānanda brought hot water and offered it to the Buddha. The Buddha then drank one handful of hot water. The excess of fluids was immediately cured.

The wind humors were also brought into balance accordingly.

8. At that time, King Bimbisāra, upon hearing that the Buddha was ill, together with eighty-four thousand attendants of his retinue went to the place of the Blessed One, paid respectful homage and inquired after his health, then sat to one side.

At that time, King Udayana, upon hearing that the Blessed One was ill, also led seventy thousand people to pay a visit. King Pradyota came with sixty thousand people. King Brahmadatta came with fifty thousand people. Queen Mallika, Ṛṣadatta, and Pūraṇa came as well.

The Four Great Heavenly Kings together with their retinues and attendants came. Śakra Devānām Indra together with the Trāyastriṃśa devas came. The Yāma deva prince together with the Yāma devas came. The king of the Tuṣita devas together with the Tuṣita devas came. The king of the Nirmāṇarati devas together with the Nirmāṇarati devas came. The king of the Paranirmitavaśavartin devas together with the Paranirmitavaśavartin devas came. The Brahma king together with the assembly of Brahma devas came. The Maheśvara deva king together with the Maheśvara devas came. All of them went to the place of the Blessed One, paid homage at his feet, and stood to one side.

At that time, the Venerable Śāriputra also came with five hundred bhikkhus to the place of the Blessed One, paid homage at his feet, and stood to one side.

The bhikkhunī Mahāpajāpatī, upon hearing that the Blessed One was ill, also came with five hundred bhikkhunīs. Anāthapiṇḍika together with five hundred upāsakas; Visākhāmātā together with five hundred upāsikās—all came to the place of the Blessed One and paid respectful homage and inquired after his health.

At that time, Devadatta, upon hearing that the Blessed One was ill, also came to the place of the Blessed One, paid homage with head and face at his feet, and sat to one side. At that moment, Devadatta saw the fourfold assembly gathered before the Blessed One and gave rise to the following thought: "Now I too could take medicine as the Buddha did, so that the fourfold assembly would come to inquire after me." Having thought this, he went to the place of Jīvaka Kumārabhūta and said:

"I wish to take the same medicine that the Buddha took. Can you give it to me?"

Jīvaka Kumārabhūta said:

"The medicine that the Blessed One used is called Nārāyaṇa. This medicine cannot be used by just anyone. Only a wheel-turning monarch, one who has fulfilled the path of a bodhisattva, or the Tathāgata is able to use it."

Devadatta said:

"If you do not give it to me, I will harm you."

At that time, Jīvaka Kumārabhūta, fearing for his life, gave the medicine to Devadatta. As a result of taking this medicine, Devadatta fell gravely ill, suffering in both body and mind, alone and isolated, with no one coming or going to visit him, and no relatives to care for him. Devadatta thought to himself: "In my present condition, there is no one to help me. Only the Tathāgata can."

At that time, the Blessed One, knowing the thought of Devadatta, from Mount Gṛdhrakūṭa caused his body to emit a radiance of medicinal light that shone upon Devadatta, causing all his illness and suffering to immediately cease. Not long after Devadatta had recovered, he went to the crossroads within Rājagaha and proclaimed:

"The prince Siddhārtha abandoned the throne of a wheel-turning monarch and went forth into homelessness to practice the path. Now he earns his living as a physician. How do I know this? Because I myself have just been cured by him—this is how I know."

The bhikkhus heard of this. Among them were those of few desires and contentment who lived with austerity, who delighted in learning the precepts, who knew shame and remorse, and they reproached Devadatta: "The Tathāgata extended compassion to you—how is it that you do not know how to repay it?"

At that time, the bhikkhus went to the place of the Blessed One, paid homage at his feet, and said to the Buddha:

"It is truly unprecedented! The Blessed One extended compassion to Devadatta, yet Devadatta has not repaid it."

The Buddha said to the bhikkhus:

"It is not only today that I have extended compassion to Devadatta without receiving any repayment. In the distant past, there was a king named Sarvadatta who ruled over the continent of Jambudvīpa. At that time the land of Jambudvīpa was broad and level, the people were numerous, and they were well-provided for and exceedingly happy. At that time Jambudvīpa had eighty-four thousand cities, five thousand koṭi villages, and sixty thousand border towns. At that time a sick person came to the place of King Sarvadatta and said to the King:

'I have no one to help me. Only you, Your Majesty.'

At that time the King assembled all the eminent physicians of Jambudvīpa, showed them this sick person, and asked them:

'What medicine does this patient need?'

The physicians examined the patient and replied:

'Given this person's illness, an ordinary person cannot provide medicine for it. Only one who has fulfilled the path of a bodhisattva can provide the remedy.'

The King asked:

'What medicine is needed?'

The physicians said:

'If this patient could obtain raw flesh and blood from a bodhisattva's body, offered out of compassionate intent, to eat for twenty-nine days, then he would recover.'

King Sarvadatta gave rise to the following thought: 'In the long course of saṃsāra, cycling through without end, one endures all manner of suffering—falling into the hells, hungry ghosts, and animals, having limbs severed, ears cut off, nose sliced, eyes gouged out, skull split open—and in the end, what benefit is there from any of it?' The King then entrusted the affairs of state to his ministers and retired to a secluded place, contemplating the four immeasurable virtues. At that time, King Sarvadatta took a sharp knife and cut flesh from his thigh, had it brought to the patient to eat, and did so in this manner for twenty-nine days. After that, the King asked a messenger:

'How is the patient?'

The messenger reported to the King:

'The patient has recovered.'

The King said: 'Bring him before me so that I may see.'

The messenger then bathed the sick man, dressed him in new clothes, and led him before the King. The King asked:

"How is your illness?"

The sick man replied:

"It is healed."

The King said:

"Very well, you may withdraw as you please."

When the man went out through the gate, his right foot struck a stone and bled. Others seeing this asked:

"Good man! Why is your foot bleeding?"

The man then said:

"This unlawful King! This wicked King! This lustful and unlawful King! This King who delights in wrong views! I struck my foot against the threshold of his house, and so my foot was wounded and bleeds like this."

The people said:

"Never has there been anyone so ungrateful as this. King Sarvasattva, for twenty-nine days, gave of his own flesh and blood to cure this man's illness, yet toward the King there is no repayment of gratitude—only words of resentment added on top!"

The Buddha said to the monks:

"King Sarvasattva at that time was none other than myself. The sick man at that time is none other than Devadatta today. In a former life I showed compassion toward Devadatta, yet received no repayment of gratitude. It is the same now—not the slightest repayment of gratitude."

At that time, the Blessed One spoke this verse on account of Devadatta:

"Therefore, monks, you must always think of repaying kindness. Train yourselves thus."

At that time, the youth Jīvaka cared for the Blessed One in his illness, administered a purgative medicine along with the flesh of a field bird, and healed the illness. This was the sixth patient healed by the youth Jīvaka.

3. DONOR'S OFFERING OF ROBES

1. Jīvaka's Request

One day, the youth Jīvaka brought a precious robe to the Blessed One, paid homage at his feet, and then stood to one side, and said to the Blessed One:

"I treat the illness of kings and treat the illness of ministers, and for this I receive either an entire kingdom or an entire village. I beg the Blessed One to grant me one wish."

The Buddha replied:

"I have never granted anyone a wish that goes beyond what is proper."

The youth Jīvaka then said:

"I ask for one pure wish."

The Buddha replied:

"What is that pure wish?"

The youth Jīvaka said:

"This precious robe I received from King Bāla-pradeśi, and its value is equal to half a kingdom. I humbly beg the Blessed One, out of compassion, to accept it on my behalf. From this day forward, I wish the Blessed One to permit any monk who wishes to wear robes offered by donors, or robes made from rags, to wear them as he pleases."

At that time, the Blessed One gave his consent through silence. The youth Jīvaka, having received the Blessed One's consent, then took a golden water vessel, washed the Buddha's hands, and presented the most precious robe to him. The Buddha, out of compassion, accepted it on his behalf. The youth Jīvaka paid homage at the Buddha's feet and sat to one side. The Buddha spoke various teachings for the youth Jīvaka, causing him to rejoice, and then the youth Jīvaka paid homage to the Buddha and withdrew.

At that time, the Blessed One, on account of this occasion, assembled the community of monks and, in accordance with the circumstances, taught the Dharma for the monks. He praised the ascetic practices with countless skillful means, speaking of the restraint of dignified conduct, of wanting little and knowing contentment, of wisdom, and of delight in the life of renunciation. The Buddha said to the monks:

"Among all kinds of precious robes, this one is foremost. Just as from a cow comes milk, from milk comes curds, from curds comes butter, from butter comes clarified butter, and from clarified butter comes the finest cream, which is the supreme essence—so too is this robe: among all kinds of robes, it is the foremost. From this day forward, monks are permitted to wear, as they please, robes offered by donors or robes made from rags."

2. Various Kinds of Precious Robes

At that time, King Bimbisāra heard that the Buddha had permitted monks to keep robes offered by donors, and immediately offered the precious kambala robe he was wearing to the monks. The monks would not accept it, saying:

"The Buddha has not yet permitted us to keep precious robes of this kind." The monks reported this to the Buddha. The Buddha said:

"From this day forward, monks are permitted to keep precious kambala robes."

After that, the King again sent someone to bring a precious kūlā robe. The monks dared not accept it, since the Buddha had not yet permitted them to keep precious kūlā robes. The monks reported this to the Buddha. The Buddha said:

"From this day forward, monks are permitted to keep them."

The group of six monks kept kūlā robes of wool that were both very wide and very long. The monks reported this to the Buddha. The Buddha said:

"This is not permitted."

The Buddha further said:

"From this day forward, monks are permitted to keep kūlā robes that are three cubits wide and five cubits long, with pile three finger-breadths long, and only after they have been formally relinquished and re-received."

At that time, the youth Jīvaka heard that the Buddha had permitted monks to keep robes offered by donors, and immediately sent someone to bring short-piled kūlā robes, such as kings wear, as an offering to the monks. The monks dared not accept them, saying that the Buddha had not yet permitted them to keep this kind of short-piled kūlā robe. The monks reported this to the Buddha. The Buddha said:

"From this day forward, monks are permitted to keep them."

3. Receiving and Dividing

At that time, in the city of Rājagṛha, certain upāsakas heard that the Buddha had permitted monks to keep robes offered by donors, and immediately sent a great many fine robes as offerings to the monks. The monks did not know what they should do, and went to report this to the Buddha. The Buddha said:

"They may be received and divided."

The monks did not know how to divide them. The Buddha said:

"The number of persons should be counted, whether many or few. If there are ten persons, divide into ten portions. And so on up to a hundred persons, divide into a hundred portions." When dividing the robes, since the robes were of both good and poor quality, the monk in charge of dividing took his own portion hastily. The Buddha said:

"This is not allowed. Rather, someone else should be appointed to do the dividing, and that other person should take a portion."

That other person then took his own portion. The Buddha said:

"One should not take one's own portion; lots should be drawn to divide them."

That monk drew lots himself. The Buddha said:

"One must not draw one's own lots when dividing. When drawing lots, they must not be made visible."

At that time, there was a precious robe of the kind worn by kings that could not be divided. The Buddha permitted it to be cut in order to divide it. From this day forward, monks are permitted to use a knife to cut and slit cloth.

At that time, some monks received cloth that had not been washed. The Buddha permitted them to wash it themselves or to have someone wash it for them. At that time, a basin was needed for washing. The Buddha permitted a basin to be used for washing. Or if there was no board for washing, the Buddha permitted a board to be obtained for washing. Or if scissors were needed for cutting, the Buddha permitted scissors to be obtained for use.

4. The Cut-and-Stitched Robe

When the Blessed One was traveling through the human world southward from the city of Rājagṛha, on the road he saw rice fields with well-constructed embankments built all around the paddies. Seeing this, the Buddha said to the Venerable Ānanda:

"Do you see these rice fields?"

The Venerable replied:

"I see them, Blessed One."

The Buddha asked Ānanda:

"Are you able to devise a robe-pattern for the monks modeled on this?"

The Venerable replied:

"Blessed One, I am able to devise one."

The Buddha said to the Venerable:

"You should return and instruct the monks."

At that time, the Venerable Ānanda returned to the city of Rājagṛha and instructed the monks in the sewing of cut-and-stitched robes as follows: This is the long strip, this is the short strip, this is the panel, this is the first seam, this is the second seam, this is the middle seam, and these are the border strips on both sides of each panel.

At that time, in the city of Rājagṛha a great number of monks had already put on the cut-and-stitched robes. When the Blessed One had traveled through the southern regions and returned to the city of Rājagṛha, he saw that a great number of monks were already wearing the cut-and-stitched robes, and said:

"Ānanda is a person of intelligence and great wisdom. From just a brief indication given by me, he was able to expound the meaning in full. The disciples of the Tathāgatas, the Unattached, the Fully Enlightened Ones of the past, wore such Dharma robes—just as I do now. The disciples of the Tathāgatas, the Unattached, the Fully and Rightly Enlightened Ones of the future, will also wear such Dharma robes—just as I do now. Because the robe of a śramaṇa is made by cutting and stitching with a knife, enemies and bandits will not seize it. From this day forward, monks are permitted to sew the antaravāsaka, the uttarāsaṅga, and the saṃghāṭī by cutting and stitching.

At that time, the monks cut and stitched the antaravāsaka and wore it next to the body, but the outer edge of the panel border wore out quickly, and dust and dirt entered within the panels. Thereupon they were permitted to sew the antaravāsaka without cutting and stitching. The monks wore the uttarāsaṅga and saṃghāṭī cut and stitched, and the outer edge of those panel borders also wore out quickly, with dust and dirt entering inside causing dampness. The Buddha said:

"Henceforth, wearing the uttarāsaṅga and the saṅghāṭi that are cut and pieced is permitted, but the outer panel beyond the border may be sewn in the bird's-foot pattern, or the outer panel beyond the border may be sewn as a hem, or sewn as horse's teeth."

The bhikkhus did not know how many strips to sew. The Buddha instructed:

"One should sew five strips; one must not sew six strips. One should sew seven strips; one must not sew eight strips. One should sew nine strips; one must not sew ten strips. And so on up to nineteen strips; one must not sew twenty strips. If the number exceeds this, one must not keep such a robe."

At that time, a certain bhikkhu entered the house of a lay person with his nivāsana folded and put on inside out, and it came undone, exposing his body. The bhikkhus reported this to the Buddha. The Buddha instructed:

"This must not be done. A fastening cord is permitted."

At that time, the group of six bhikkhus kept and used cords of fine and beautiful colors. The Buddha instructed:

"One must not keep and use cords of such fine and beautiful colors."

The bhikkhus made them of brocade. The Buddha instructed:

"One must not make them of brocade."

The bhikkhus kept and used white cords. The Buddha instructed:

"One must not make them of white. It is permitted to dye them in the kaṣāya color for keeping and use."

The group of six bhikkhus sewed waistbands that were both wide and long. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One must not sew them in such a way. It is permitted to sew them seven finger-breadths in width and to wrap around the waist three times. If one receives one already sewn, one should make it two layers, three layers, or four layers. If the three or four layers become tangled and disordered, it is permitted to sew them together. If it is too short, it is permitted to make a connecting cord to lengthen it. If it is thin and frail, and one fears it will break quickly from frequent tying, one should make a hook or clasp."

The bhikkhus made these out of precious materials. The Buddha instructed:

"One must not make them from precious materials. One should use bone, ivory, horn, iron, copper, white wax, lead, zinc, thread, wood, or lacquer to make them."

The bhikkhus did not know how to attach the hook. The Buddha instructed:

"Sew it with thread, or pierce a hole through it and tie it on."

At that time, the bhikkhus tied them but they kept breaking and wearing out. The Buddha permitted repairs to be made. But they did not know how to repair them. The Buddha said they should either fold it and sew it with thread, or where the end of the cord had frayed and worn, take thread and sew it back together, or patch it.

At that time, a certain bhikkhu entered a village without tying his saṃkakṣikā. As he walked, the robe fell off and exposed his body. The Buddha instructed:

"One must not enter a village without fastening the robe. It is permitted to fasten it with a cord or to sew it."

At that time, the Venerable Śāriputra entered the house of a lay person, and a gust of wind caused his cut-and-pieced robe to slip off his shoulder. The bhikkhus reported this to the Buddha. The Buddha instructed:

"It is permitted to place a hook or clasp at the top of the shoulder."

The Blessed One was dwelling at Rājagṛha, traveling through the human realm together with one thousand two hundred and fifty bhikkhus. At that time, the majority of the bhikkhus were carrying their robes in their hands, or wearing them on their heads, or draped over their shoulders, or wound around their waists. At that time, there was a bhikkhu by the name of Gavaṃpati who came to the bank of the Ganges River at the place where the Buddha wished to cross, and using his supernatural power he parted the waters so the Buddha could cross.

When the Buddha had crossed the river, he saw that most of the bhikkhus were carrying their robes in their hands, or wearing them on their heads, or draped over their shoulders, or wound around their waists. Seeing this, he thought: "These bhikkhus are carrying so many robes. I should establish a limit for the bhikkhus as to how many robes, whether many or few, are allowable.

If the number is exceeded, they must not be kept."

5. The Courtesan of the City of Vaiśālī

The Blessed One, traveling through the human realm from the land of Vṛji, arrived at Vaiśālī. At that time, Āmrapālī heard that the Buddha, together with one thousand two hundred and fifty bhikkhus, was traveling through the human realm and had arrived at Vaiśālī. She then took a carriage to the place where the Blessed One was.

From afar she beheld the Blessed One, his marks and features majestic and dignified, and a mind of reverence and joy arose in her. She descended from the carriage, went on foot to the place of the Blessed One, prostrated herself at his feet, then withdrew and stood to one side. At that time, the Buddha expounded the Dharma, encouraging and transforming her, causing joy to arise.

Having heard the Buddha expound the Dharma, Āmrapālī, filled with delight and gladness, said to the Buddha:

"I humbly request the Blessed One and the community of bhikkhus to accept a meal tomorrow morning and to rest for one night at my garden."

The Blessed One consented by remaining silent. Āmrapālī, knowing that the Buddha had consented, prostrated herself at his feet, circumambulated the Buddha, and then took her leave.

The Blessed One was then staying in the garden of Āmrapālī in Vaiśālī.

The Licchavīs heard that the Buddha, together with one thousand two hundred and fifty disciples, was traveling through the human realm and had arrived at Vaiśālī. They thereupon dressed themselves in all manner of robes, adorned themselves with necklaces and ornaments, and rode in various kinds of carriages to go forth and welcome the Blessed One. Some of the Licchavīs wore sky-blue robes and ornaments, drove sky-blue carriages drawn by sky-blue horses, with their attendants likewise dressed in sky-blue, and their swords, spears, banners, and canopies also sky-blue.

Their pearls, tassels, and fly-whisks were blue, yellow, red, white, and black; their horses, carriages, and attendants were adorned in the same manner. Five hundred Licchavīs of this kind came to the place of the Buddha. When Āmrapālī was returning from her welcome of the Buddha, she encountered the Licchavīs on the road.

Neither side was willing to yield the way, and so the canopies of their carriages struck one another. Among the Licchavīs, an elder asked Āmrapālī:

"For what reason will you not yield the road, pressing so close that the canopies of our carriages have struck one another?"

She replied:

"The reason is that I have invited the Buddha and the Saṅgha to rest at my garden. My whole mind is directed toward the Buddha, and so I did not notice other matters."

A Licchavī said:

"I will give you one hundred thousand measures of gold — will you cede to me the invitation to offer to the Buddha?"

She said:

"I have already invited the Buddha and the Saṅgha to spend the night at my garden. How could this be changed?"

The Licchavī said:

"I will give you two hundred thousand measures of gold — and so on up to sixteen hundred thousand — in order to be allowed to invite the Blessed One to accept a midday meal."

To all of this, Āmrapālī replied:

"It cannot be done."

The Licchavī said further:

"I will give you half the wealth of this kingdom. Will you allow me to invite the Buddha to accept a meal?"

Āmrapālī said:

"Even if you were to give me the entire kingdom of Vaiśālī, I could not change this."

"Why not?"

"Because I have already vowed to invite the Buddha and the Saṅgha to come to my garden so that I may make offerings."

At that time, the five hundred Licchavīs, in their anger, raised their hands and said:

"Āmrapālī has overlooked us!"

Having said this, they then directed their carriages to the garden of Āmrapālī.

The Blessed One was at that garden, expounding the Dharma to an immeasurable assembly gathered around him. From afar he saw the five hundred Licchavīs approaching, and he said to the bhikkhus:

"Any bhikkhu who has not yet seen the gods of Trāyastriṃśa going forth on an excursion should look at these Licchavīs. When the gods of Trāyastriṃśa wish to go forth on an excursion, they are no different from these Licchavīs."

The Buddha said to the bhikkhus:

"You must be careful and mindful, and maintain and uphold your deportment. This is my teaching.

"Bhikkhus, what does it mean for you to be careful and mindful?

"A bhikkhu contemplates the body as body internally, abiding in right mindfulness; with diligence he maintains mindfulness without distraction, subduing covetousness, envy, and the sorrows of the world. He contemplates the body as body externally, abiding in right mindfulness; with diligence he maintains mindfulness without distraction, subduing covetousness, envy, and the sorrows of the world. He contemplates the body as body both internally and externally. He contemplates feelings, mind, and phenomena in the same way. A bhikkhu who does this has attained right-mindedness.

"Bhikkhus, what is called maintaining and upholding deportment?

"A bhikkhu, whether going out or coming in, bending or stretching, looking down or looking up, taking up robes and bowl, eating, drinking, taking medicine, attending to bodily functions, sleeping or waking, going or coming, sitting or standing, speaking or keeping silence — his mind is always concentrated and undivided. This is called a bhikkhu who maintains and upholds deportment."

At that time, the five hundred Licchavīs of Vaiśālī arrived at the place where carriages were stopped, alighted from their carriages, and went on foot to the place of the Blessed One. They prostrated themselves at his feet, then sat to one side. When the five hundred Licchavīs were in the presence of the Buddha, their supernatural majesty was no longer apparent.

Only the supremely magnificent light of majestic virtue of the Blessed One shone in the midst of the great assembly, beyond all comparison — like the sun moving through an autumn sky without a trace of cloud, radiant with a splendor beyond all compare. In the same way, the Blessed One, in the midst of the five hundred Licchavīs, surpassed all others in his supernatural virtue, his renown, and the uprightness of his countenance, beyond all comparison.

At that time, among the assembly was a brahmin by the name of Piṅgiyānī. This brahmin rose from his seat, bared his right shoulder, placed his right knee upon the ground, and said to the Buddha:

"I have something I wish to say."

The Buddha said: "Speak."

This brahmin then, in the presence of the Buddha, recited verses in praise of the Tathāgata:

The king of Magadha obtained great benefit,
The king of Aṅga holds the jade spear;

The Buddha appeared in this land,

His voice resounding like Mount Snow.

Like the fragrance of a pure lotus,

Blooming and spreading its sweet perfume.

Now behold the light of the Buddha,

Like the newly risen sun;

Like the moon in the open sky,

With no clouds to obscure it.

So too is the Blessed One,

Shining brightly in the world.

Behold the wisdom of the Buddha,

Like a torch blazing in the night;

Bestowing upon the world eyes of clarity,

Resolving all doubts and uncertainties.

The Licchavīs said to the brahmin:

"We request that you recite this verse again."

The brahmin recited this verse three times. The Licchavīs, finding it an excellent verse, rewarded him with five hundred robes. Having received these robes, the brahmin then offered them to the Buddha, entreating the Buddha to compassionately accept them on their behalf.

At that time, the Blessed One addressed the Licchavīs:

"In this world there are five precious things that are difficult to obtain. 1. That a Buddha, a Blessed One, should appear in the world is a precious thing difficult to obtain. 2. That a Buddha should appear in the world and that one should be able to hear his teaching is a precious thing difficult to obtain. 3. That a Buddha should appear in the world and that, upon hearing him teach the Dharma, one should have faith and understanding—this is a precious thing difficult to obtain. 4. That a Buddha should appear in the world and that, upon hearing him teach the Dharma, one should practice in accordance with the Dharma—this is a precious thing difficult to obtain. 5. To attain right faith and to delight in it is a precious thing difficult to obtain."

At that time, the five hundred Licchavīs, having heard the Buddha teach the Dharma through many skillful means with great joy, said to the Buddha:

"We humbly request permission to invite the Blessed One and the Saṅgha of bhikkhus to accept a meal offering tomorrow."

The Buddha said:

"I have already accepted the invitation of Ambapālī."

Thereupon the five hundred Licchavīs raised their hands and exclaimed:

"Ambapālī has surpassed us!"

Having said this, they rose from their seats, approached the Buddha, paid homage by bowing at his feet, circumambulated him, and then took their leave.

At that time, Ambapālī returned home and prepared all manner of fine and nourishing food and drink. The following morning, at the proper hour, she came to invite the Blessed One to receive the meal offering. The Blessed One put on his robe and took up his bowl, and together with one thousand two hundred and fifty bhikkhus of the Saṅgha, went to Ambapālī's home and took his seat.

At that time, Ambapālī served food to the Buddha and the Saṅgha of bhikkhus, together with all manner of fine and nourishing food and drink. When the Buddha had finished eating, Ambapālī took his bowl and set it down upon the ground, then brought a golden water vessel and poured water over his hands. She then came before the Buddha and said:

"In this land of Vaiśālī there are many parks and gardens, but this garden here is the most beautiful of all. I now wish to offer it to the Blessed One as a place of rest. I humbly beseech the Blessed One to accept it."

The Buddha instructed:

"You should offer it to the Buddha and the Saṅgha of the four quarters. Why is this? Because if a garden belongs to the Buddha, or the objects within the garden, or the rooms and the objects within the rooms, or the bowl, robes, sitting mat, needle case, or likewise the stūpas and shrines of the Buddha—all these cannot be used by the devas, nāgas, brahmas, śramaṇas, brahmins, devas, and humans of the entire world."

Ambapālī replied:

"In that case, I offer it to the Buddha and the Saṅgha of the four quarters. I humbly beseech the Blessed One to accept it."

The Buddha compassionately accepted and pronounced a benediction:

If one builds temples and shrines,

Plants orchards and fruit-bearing trees,

Constructs ferries and bridges for people to cross,

Gives water and fruit in the wilderness,

And likewise provides places of shelter—

Such a person as this

Accumulates merit day and night.

Always maintaining the precepts in accordance with the Dharma,

Such a person is directed toward the path of good.

At that time, Ambapālī took a small seat and sat to one side. The Blessed One taught various teachings of the Dharma, causing Ambapālī great joy. Right there from her seat, all defilements were dispelled; she attained the pure Dharma-eye, saw the Dharma, realized the Dharma, accomplished and verified the fruit of the path, and said to the Buddha:

"From this day forward, I take refuge in the Buddha, the Dharma, and the Saṅgha, and become an upāsikā. For the remainder of my life, I shall not kill living beings, and shall likewise not drink intoxicants."

Having heard the Buddha teach the Dharma through many skillful means, Ambapālī was filled with great joy. She rose from her seat, paid homage by bowing at the Buddha's feet, and then took her leave.

6. The Three Robes

At that time, the Blessed One, while dwelling in a secluded place in meditation, thought to himself: "Bhikkhus on the road carry along many robes. Some carry them on their heads. Some drape them over their shoulders. Some wrap them around their waists." Having observed this, he thought: "I should establish a rule for the bhikkhus as to how many robes they may keep, and they should not be kept in excess."

On that day, the Blessed One sat in the open. At the beginning of the night, he put on one robe; by midnight he felt cold. He put on a second robe; by the end of the night he still felt cold, and put on a third robe. The Blessed One then thought: "In future times, good men who cannot endure the cold should be permitted to keep a full set of three robes. I should permit the bhikkhus to keep three robes and no more."

The following morning, on account of this matter, the Blessed One assembled the Saṅgha of bhikkhus and said:

"While dwelling in a quiet place, I reflected: 'Bhikkhus on the road carry along many robes. Some carry them on their heads. Some drape them over their shoulders.

Some wrap them around their waists.' Having observed this, I thought: 'I should establish a rule for the bhikkhus as to how many robes they may keep, and they should not be kept in excess.' I myself sat in the open; at the beginning of the night I put on one robe, and by midnight I felt cold. I put on a second robe, and by the end of the night I still felt cold, so I put on a third robe. I then formed the thought: 'In future times, good men will not be able to endure the cold, and they should be permitted to keep a full set of three robes.' I therefore prescribe that bhikkhus shall keep three robes and no more.

From this time forward, the bhikkhus are permitted to keep three robes; if they have more than three, they may not keep them."

At that time, in a certain residence, the Saṅgha of the four quarters received a precious saṅghāṭī and used it to make bedding. The bhikkhus did not know what should be done and reported the matter to the Buddha. The Buddha instructed:

"It should be exchanged for something else and then used as appropriate."

The bhikkhus did not know whom to send to make the exchange and reported the matter to the Buddha. The Buddha instructed:

"The bhikkhus are permitted to make the exchange themselves. Or they may send a vihāra attendant, a sāmaṇera, or an upāsaka to make the exchange. Or the donor may make the exchange himself. Then it may be used as appropriate."

When the Blessed One was dwelling in the land of Bhadrikā, a bhikkhu received a soma robe and reported the matter to the Buddha. The Buddha instructed:

"It is permitted to use it."

A bhikkhu received a rāhuta robe and reported the matter to the Buddha. The Buddha instructed:

"It is permitted to use it."

A bhikkhu received an ādahuta robe and reported the matter to the Buddha; the Buddha permitted him to keep and use it.

At that time, the group of six bhikkhus kept robes of bright and gaudy colors. The Buddha instructed:

"They may not be kept."

The group of six bhikkhus then kept brocade robes of bright and gaudy colors. The Buddha instructed:

"Brocade robes may not be kept. White robes should first be dyed the kaṣāya color and then kept."

The group of six bhikkhus then wore robes with fringes that had not been cut and trimmed. The Buddha instructed:

"They may not be kept."

The group of six bhikkhus then used brocade to make fringes on their robes. The Buddha did not permit them to keep and use these.

The group of six bhikkhus then kept phāṇadāśi robes. The Buddha instructed:

"They may not be kept. These foolish men! I have established one rule, and you go and do something else!"

When the Blessed One was dwelling in the land of Bārāṇasī, a donor invited the Saṅgha for a meal. According to the customary practice of all Buddhas, if he does not attend a meal offering, he remains at home and inspects the rooms and dwellings. While inspecting the rooms and dwellings, he saw a bhikkhu who had spread his saṅghāṭī on the ground and wished to sew a lining of fine mesh cloth onto it. Upon seeing this, the Buddha went to the bhikkhu and asked:

"Why have you spread your robe on the ground?"

The bhikkhu replied:

"I wish that when it is worn with the inner side turned outward, this mesh cloth will be visible."

The Buddha instructed:

"Well done! Well done! Bhikkhu, what you are doing is correct."

When the bhikkhus returned from their meal, the Blessed One used this occasion to assemble the Saṅgha of bhikkhus and said:

"After the bhikkhus had gone to take their meal, I went to inspect the rooms and dwellings, and saw a bhikkhu who had spread his robe on the ground, wishing to sew a lining of fine mesh cloth onto it. Upon seeing this, I went to the bhikkhu and asked why he had spread his robe on the ground. The bhikkhu replied, 'I wish that when it is worn with the inner side turned outward, this mesh cloth will be visible.' I then praised him: 'Well done! Well done! What you are doing is correct.'

"From this time forward, the bhikkhus are permitted to sew new robes as follows: the antaravāsaka of one layer, the uttarāsaṅga of one layer, and the saṅghāṭī of two layers. For old robes, the antaravāsaka of two layers is permitted, the uttarāsaṅga of two layers, and the saṅghāṭī of four layers. For pāṃsukūla robes, the number of layers may be as many or as few as one wishes."

When the Blessed One was dwelling in the wilderness, the Saṅgha received a robe that was well-crafted and finely made; the Buddha permitted them to keep and use it. They received a brocade robe; the Buddha did not permit them to use it. The bhikkhus received mosquito netting; the Buddha permitted them to use it.

At one time, the Blessed One was dwelling in the land of Vajjī, traveling among the people, and arrived at Crocodile Hill in the Bhesaṇākalā forest, residing in the Deer Park. At that time, Prince Bodhi had newly built a palace hall, but no ascetic or brahmin had yet come to it. Everyone was waiting. One day, the Prince heard that the Buddha had traveled from the land of Vajjī among the people and arrived at Crocodile Hill in the Bhesaṇākalā forest, residing in the Deer Park. He then sent for Sañjaya, the son of a brahmin, saying:

"On my behalf, go to the place of the Buddha, bow your head at his feet, and inquire after the Blessed One—whether his coming and going are easy, whether he is free from illness and affliction, whether his dwelling is peaceful and comfortable. Then report as follows: I invite the Buddha and the Sangha to accept my offering of a meal. And inform the Buddha: I have newly built a palace hall, but no ascetic or brahmin has yet come to it. All the people are waiting in expectation. I humbly request the Buddha to be seated there first; thereafter, when Prince Bodhi sits, he will receive immeasurable merit."

Thereupon Sañjaya, the son of the brahmin, respectfully bowed at the feet of the Prince, then went to the place of the Blessed One, paid his respects, and withdrew to sit to one side. He addressed the Blessed One, saying:

"Prince Bodhi bows his head at the feet of the Blessed One, and inquires after the Blessed One—whether his coming and going are easy, whether he is free from illness and affliction, whether his dwelling is peaceful and comfortable. Prince Bodhi requests permission to invite the Buddha and the Sangha to accept a meal. Prince Bodhi has newly completed a palace hall, but no ascetic or brahmin has yet come to it. All the people are waiting in expectation. He humbly requests the Buddha to be seated there first; thereafter the Prince will sit, and so receive immeasurable merit."

The Blessed One consented by remaining silent. Sañjaya, the son of the brahmin, knowing that the Buddha had consented, rose from his seat, circumambulated the Buddha, took his leave, returned to the Prince, and reported:

"The ascetic Gautama has accepted the invitation for the meal by his silence. Now is the fitting time."

The Prince made preparations, arranging all manner of fine and nourishing food and drink. That night having passed, in the morning the palace hall was swept and cleaned, and fine new cloth was spread from the triple steps up into the hall.

When the hour arrived, he sent someone to invite the Buddha to the meal. The Blessed One donned his robe, took up his bowl, and went with one thousand two hundred and fifty monk-bhikkhus to the house of Prince Bodhi. At that time, the Prince came out through the palace gate to receive him. Seeing the Buddha approach from afar, he came forward and bowed his head at the Buddha's feet, then followed and accompanied him in, as a disciple who knows how to be obedient. The Blessed One entered the front of the Prince's house and stood in silence.

The Prince said:

"I respectfully invite the Blessed One to step upon the cloth and proceed up into the hall, so that your servant may gain the blessing of peace and happiness."

A second time and a third time, the Prince addressed the Blessed One in the same manner.

The Blessed One remained silent and turned to look at the Venerable Ānanda. The Venerable Ānanda understood that the Buddha did not wish to walk upon the new cloth, for the sake of the benefit of sentient beings in the future.

The Venerable Ānanda said to the Prince:

"Roll up this cloth. The Tathāgata does not wish to walk upon it, for the sake of the benefit of sentient beings in the future."

The Prince quickly had the cloth rolled up and then invited the Buddha into the hall so that he might receive merit. At that moment, the Buddha ascended into the hall and sat down comfortably in his seat. The Prince then began to offer food to the Buddha and the Sangha, along with all manner of fine and nourishing food and drink. When the Buddha had finished eating and had washed his bowl, the Prince took a small stool and sat to one side. The Blessed One taught the Dhamma to the Prince by various means, then rose from his seat and returned to his dwelling place. Using this occasion as the cause and condition, he assembled the community of bhikkhus and said:

"Precious cloth spread upon the ground is not to be walked upon. If one walks upon it, disciplinary action shall be taken in accordance with the Dhamma."

At that time, the chambers of the bhikkhus had much dust and dirt. The Buddha permitted sprinkling with water and sweeping. After sprinkling with water and sweeping, there was still dust. The Buddha permitted applying a mixture of water and mud as plaster. If there was still dust, the Buddha permitted spreading on the ground any of the following types of matting: yiliyanda, māla, māomāola, culū, or any one of ten types of cloth.

The Blessed One was residing in Śrāvastī. At that time, the stepmother of King Prasenajit, having faith in the Buddha and the Dhamma, offered to the Sangha of the four quarters some exceedingly precious brocade cloth of the kind worn by kings, and thereafter passed away. At that time, the bhikkhus spread it upon the ground. Certain ministers who had no faith in the Buddha and the Dhamma came to the monastery on some business and saw the bhikkhus spreading the precious royal brocade cloth upon the ground as a floor covering. They criticized and complained, saying:

"The ascetic disciples of the Śākyan do not know satisfaction, do not know contentment; they are full of many desires and accumulate surplus. They claim to know the true Dhamma, yet they spread precious royal brocade cloth upon the ground. In what way is this the true Dhamma? Even though the donor has offered it, those who receive it should know moderation."

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

"Precious cloth of the kind worn by kings is not to be used as a floor covering. From now on, it is permitted to make it into sitting cushions, sleeping mattresses, pillows, or hanging curtains."

At that time, a bhikkhu came before the Buddha with his head wrapped and said:

"Venerable Sir, this is the decorous practice of the ascetic dhutaṅga. I humbly ask the Buddha to permit it."

The Buddha taught:

"Bhikkhus are not to wrap the head in the manner of laypeople. If one wraps the head in such a manner, disciplinary action shall be taken in accordance with the Dhamma."

At that time, the bhikkhus' heads became cold, and they reported this to the Buddha. The Buddha permitted the use of fine wool woven together either as a wrapping or made into a cap to be worn on the head.

The bhikkhu Daṇḍalūtāri came before the Buddha wearing his robe in a particular manner and said:

"This is the dignified practice of the ascetic dhutaṅga. I humbly request permission."

The Buddha taught:

"One is not to wear the robe in such a manner, except within the monastery. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing only a single robe and said:

"This is the dignified practice of the ascetic dhutaṅga. I humbly request permission."

The Buddha taught:

"One is not to wear only a single robe, except when attending to the calls of nature. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing a robe passed over the head and said:

"This is the decorous practice of the ascetic dhutaṅga. I humbly request permission."

The Buddha taught:

"One is not to wear it in such a way. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Blessed One wearing a short robe and said:

"This is the decorous practice of the ascetic dhutaṅga. I humbly request permission."

The Buddha taught:

"One is not to wear it in such a way. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing a robe of hide and said:

"This is the decorous practice of the ascetic dhutaṅga. I humbly request that you permit it."

The Buddha taught:

"One is not to wear it in such a way. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing a double garment and said:

"This is the decorous practice of the ascetic dhutaṅga. Please permit it."

The Buddha taught:

"One is not to wear it in such a way. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing a loincloth and said:

"This is the decorous practice of the ascetic dhutaṅga. Please permit it."

The Buddha taught:

"One is not to wear it in such a way. This is the manner of laypeople. If one wears it in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha with his feet wrapped and said:

"This is the decorous practice of the ascetic dhutaṅga. Please permit it."

The Buddha taught:

"One is not to wrap them in such a way. This is the manner of laypeople. If one wraps them in such a way, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha with his feet wrapped in rushes and said:

"This is the decorous practice of the ascetic dhutaṅga. I request the Blessed One to permit it."

The Buddha taught:

"One is not to wrap them in such a way. This is the manner of laypeople. If one wraps them in such a way, disciplinary action shall be taken in accordance with the Dhamma."

The Buddha then continued, addressing the bhikkhus:

"You are foolish people—avoiding what I have prohibited, you create other transgressions instead. All such practices of laypeople are likewise not to be adopted."

At that time, certain bhikkhus braided their hair into topknots and came before the Buddha, saying:

"This is the decorous practice of the ascetic dhutaṅga. I request the Blessed One to permit it."

The Buddha taught:

"One is not to do this. This is the practice of non-Buddhist ascetics. If one does this, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha holding a wooden bowl and said:

"This is the decorous practice of the ascetic dhutaṅga. I request permission."

The Buddha taught:

"One is not to hold such a bowl. This is the practice of non-Buddhist ascetics. It is not to be kept; if one keeps it, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha holding a bowl stand and said:

"This is the decorous practice of the ascetic dhutaṅga. I request permission."

The Buddha taught:

"This is the practice of non-Buddhist ascetics. It is not to be held. If one keeps it, disciplinary action shall be taken in accordance with the Dhamma."

A bhikkhu came before the Buddha wearing an embroidered handkerchief and said:

"This is the decorous practice of the ascetic dhutaṅga. Please permit it."

The Buddha taught:

"This is the practice of non-Buddhist ascetics; it must not be worn. If worn, one shall be dealt with according to the Dharma."

A monk came before the Buddha wearing a garment of grass and said:

"This is a dignified practice of the ascetic dhūta observances; please permit it."

The Buddha taught:

"It must not be worn. This is the practice of non-Buddhist ascetics. If worn, one shall be dealt with according to the Dharma." Garments of the following kinds — "whether made of grass, of bāsa grass, of tree bark, of leaves, of pearl necklaces — all such garments must not be kept or used. If kept or used, one shall be dealt with according to the Dharma."

A monk came before the Buddha wearing a hide robe of the non-Buddhist ascetics and said:

"This is a dignified practice of the ascetic dhūta observances; please permit it."

The Buddha taught:

"It must not be kept. If kept, one shall be dealt with according to the Dharma."

A monk came before the Buddha wearing vulture feathers and said:

"This is a dignified practice of the ascetic dhūta observances; please consent to it."

The Buddha taught:

"This is the practice of non-Buddhist ascetics; it must not be used. If used, one shall be dealt with according to the Dharma."

A monk came before the Buddha wearing a kambala robe made of human hair and said:

"This is a dignified practice of the ascetic dhūta observances; please consent to it."

The Buddha taught:

"This is the practice of non-Buddhist ascetics; it must not be worn. If worn, one incurs a thullaccaya."

A monk came before the Buddha wearing a kambala robe made of horse tail or water-buffalo tail and said:

"This is a dignified practice of the ascetic dhūta observances; please permit its use."

The Buddha taught:

"This is the practice of non-Buddhist ascetics; it must not be worn. If worn, one shall be dealt with according to the Dharma."

A monk came before the Buddha in a state of nakedness and said:

"This is a dignified practice of the ascetic dhūta observances; please give your consent."

The Buddha taught:

"This must not be done. This is the practice of non-Buddhist ascetics. If one exposes the body, one commits a thullaccaya."

The Buddha further taught:

"You are foolish people. You avoid what I have already prohibited, yet you create so many other things. All such practices of non-Buddhist ascetics must not be performed."

7. The Procedure for Distributing Requisites

At that time, in a certain dwelling, the presently assembled Saṅgha received a large quantity of robe-cloth and other goods that could be divided. The monks did not know what should be done, and went to report to the Buddha. The Buddha taught:

"It is permitted to divide them."

The monks did not know how to divide them.

The Buddha taught:

"One should count the number of people, whether many or few — whether ten, twenty, or up to a hundred — and divide accordingly into that number of portions. If there are two kinds of goods, one of good quality and one of poor quality, it is permitted to mix them together before dividing."

The one doing the dividing took his own share first. The Buddha taught:

"One must not take one's own share first; instead, one should draw lots to divide."

The one doing the dividing drew lots for himself. The Buddha taught:

"One must not draw lots for oneself. When drawing lots, they must not be shown."

When drawing lots to divide goods, some visiting monks arrived. The Buddha taught:

"Their shares should be distributed to them."

Whether the dividing of shares has just been completed, or the lots have not yet been drawn, or the lots are in the process of being drawn when visiting monks arrive — in all such cases, shares should be distributed to them. The only exceptions are: if the lots have already been drawn and visiting monks then arrive, no share need be given; or if one has already joyfully accepted one's share, even if visiting monks then arrive, no share need be given; or if the remainder after dividing has been redistributed and is finished, and visiting monks then arrive, no share need be given; or if the goods have already been given to a novice, or an appointed person has already carried out the division, even if visiting monks then arrive, no share need be given.

In a case where, while monks are dividing robes, so many visiting monks arrive that the division of robes becomes burdensome and complicated, one person may be appointed to carry out the division by means of the formal act of proclamation and motion. Within the assembly, one should appoint a person capable of performing the formal act — whether a Thera, a junior elder, one who recites the Vinaya or one who does not — provided he is capable of performing the formal act. The proclamation is made as follows:

"Venerable Saṅgha, please listen! Robes or other goods received in this dwelling should be divided among the presently assembled Saṅgha. If it is timely for the Saṅgha, the Saṅgha consents to appoint the monk … as the distributor of robes. This is the proclamation.

"Venerable Saṅgha, please listen! This dwelling has received robes or other goods, which should be divided among the presently assembled Saṅgha. The Saṅgha now appoints the monk … as the distributor. Those elders who consent that the robes or other goods received in this dwelling should be divided among the presently assembled Saṅgha, and that the Saṅgha appoints the monk … as the distributor, should remain silent. Those who do not consent should speak.

"The Saṅgha has consented to appoint the monk … as the distributor. The Saṅgha consents and therefore remains silent. This matter is recorded thus."

At that time, a monk received a vāstugatika robe and reported to the Buddha. The Buddha permitted it to be kept and used.

Some monks were suffering from cold and reported to the Buddha. The Buddha permitted them to wear robes padded with cotton.

In a certain dwelling, there was only one monk. The presently assembled Saṅgha received a large quantity of robes that could be divided. The monks did not know what to do and reported to the Buddha. The Buddha taught:

"If in a certain dwelling there is only one monk living there, and the presently assembled Saṅgha has received a large quantity of robes that can be divided—"

But the monks did not know how to proceed, so they reported to the Buddha. The Buddha taught:

"If in a certain dwelling there is one monk living there, and robes have been received that the presently assembled Saṅgha may divide: if visiting monks arrive numbering four or more, the robes should be handed over to one monk, who shall perform the single-proclamation, two-motion formal act, and then divide them. If there are three people, they should together recite three times to receive. If there are two people, they should likewise together recite three times to receive. If there is only one person, he should mentally resolve and verbally state: 'This is my share.'"

In a certain dwelling, there were monks; perceiving that there were monks, one wished to divide the robes as a separate faction. The monks did not know whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is not valid, and one incurs a duṣkṛta."

In a certain dwelling, there was doubt as to whether there were monks; the robes were divided as a separate faction. The monks did not know whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is not valid, and one incurs a duṣkṛta."

In a certain dwelling, there were monks; perceiving that there were no monks, one divided the robes as a separate faction. The monks did not know whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is not valid, and there is no offence."

In a certain dwelling, there were no monks; perceiving that there were monks, one divided the robes. The monks did not know whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is valid, and one incurs a duṣkṛta."

In a certain dwelling, there was doubt as to whether there were no monks; the robes were divided. It was not known whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is valid, and one incurs a duṣkṛta."

In a certain dwelling, there were no monks; perceiving that there were no monks, the robes were divided. The monks did not know whether the division was valid or not. They reported to the Buddha. The Buddha taught:

"The division is valid, and there is no offence."

At that time, in a certain dwelling, there were monks; perceiving that there were monks, one received robes as a separate faction. The monks did not know whether the receiving of robes was valid or not. They reported to the Buddha. The Buddha taught:

"The receiving of robes is not valid, and one incurs a duṣkṛta."

In a certain dwelling, there was doubt as to whether there were monks; robes were received as a separate faction. The monks reported to the Buddha. The Buddha taught:

"The receiving is not valid, and one incurs a duṣkṛta."

In a certain dwelling, there were monks; perceiving that there were no monks, one received robes as a separate faction. The monks did not know whether the receiving was valid or not, and reported to the Buddha. The Buddha taught:

"The receiving is not valid, and there is no offence."

In a certain dwelling, there were no monks; perceiving that there were monks, one received robes. The monks did not know whether the receiving was valid or not. They reported to the Buddha. The Buddha taught:

"The receiving is valid, and one incurs a duṣkṛta."

In a certain dwelling, there was doubt as to whether there were no monks; robes were received. The monks did not know whether the receiving was valid or not. They reported to the Buddha. The Buddha taught:

"The receiving is valid, and one incurs a duṣkṛta."

In a certain dwelling, there were no monks; perceiving that there were no monks, robes were received. The monks did not know whether the receiving was valid or not, and reported to the Buddha. The Buddha taught: "The receiving is valid, and there is no offence."

8. Saṅgha Property

At that time, in the country of Śrāvastī, many well-known monks passed away, leaving behind numerous monasteries along with many fruit trees, fields, and gardens belonging to the monasteries; many private rooms and furnishings belonging to those rooms; many bronze vessels, bronze basins, axes, chisels, and lamp stands; many heavy objects; many rope-beds and wooden beds, mattresses, sitting mats, pillows; large stores of yīlìdiāndà, màolà, màomàolà, and gūlóu fabrics; many monastery caretakers, many carts and vehicles, many water-washing vessels, staffs, and fans; many iron-working tools, carpentry tools, pottery tools, leather-working tools, weaving tools, and hair-cutting razors; many robes, bowls, sitting cloths, and needle cases.

The monks did not know what to do, and reported to the Buddha. The Buddha taught:

"Whether a person was well-known or not, all such belongings go to the Saṅgha."

The monks proceeded to divide among themselves the fruit trees, fields, and gardens belonging to the Saṅgha. The Buddha taught:

"They must not be divided. Those things belong to the Saṅgha of the four quarters."

The monks divided up the private rooms and the articles belonging to the private rooms. The Buddha instructed:

"Those are belongings of the Sangha of the four quarters; they may not be divided."

The monks divided up bronze vessels, bronze basins, axes, chisels, and other heavy articles. The Buddha instructed:

"Those are belongings of the Sangha of the four quarters; they may not be divided."

The monks divided up rope beds, wooden beds, sitting mattresses, sleeping mattresses, and pillows. The Buddha instructed:

"Those are belongings of the Sangha of the four quarters; they may not be divided."

The monks divided up y-lê-diên-đà, mạo-la, mạo-mạo-la, and cù-lâu. The Buddha instructed:

"They may not be divided, as they are belongings of the Sangha of the four quarters. From now on, monks are permitted only a cù-lâu three cubits wide and five cubits long, with pile three finger-lengths deep, which may be divided among the presently assembled Sangha."

The monks divided up vehicles and monastery caretakers. The Buddha instructed:

"They may not be divided, as they belong to the Sangha of the four quarters."

The monks divided up water vessels, small vessels for washing water, staffs, and fans. The Buddha instructed:

"They may not be divided, as they are belongings of the Sangha of the four quarters."

The monks divided up iron-working tools, woodworking tools, pottery tools, leather-working tools, and bamboo-working tools. The Buddha instructed:

"They may not be divided, as they are belongings of the Sangha of the four quarters. From now on, only razors, robes and bowls, sitting mats, and needle cases may be divided."

The monks divided up cù-dạ-la articles. The Buddha instructed:

"The presently assembled Sangha should divide them."

At that time, in a certain residence, the two assemblies of the Sangha had received a large quantity of robes and cloth suitable for distribution, but the number of monks was great while the number of nuns was small. The monks did not know how to proceed, and so reported the matter to the Buddha. The Buddha instructed:

"It should be divided into two portions."

At that time there were no nuns, only śikṣamāṇā; it was still to be divided into two portions. At that time there were no nuns and no śikṣamāṇā, only novice nuns. The Blessed One instructed:

"It should also be divided into two portions. If there are no novice nuns, then the whole is to be divided among the Sangha of monks."

In a certain residence, the two assemblies of the Sangha had received a large quantity of goods. The monks were few and the nuns were many. They reported this to the Buddha. The Buddha instructed:

"It should be divided into two portions. If there are no monks and only novices, it should still be divided into two portions. If there are no novices, then the whole is to be divided among the nuns."

A nun was in the country of Kosala, wandering through the land, and arrived at a village where there was no monks' residence. After arriving, she passed away. The monks did not know to whom her robes and bowl should be given, and reported this to the Buddha. The Blessed One instructed:

"If in that place there is an upāsaka who has faith in the Buddha, or a garden keeper, they should take and store them. Afterwards, among the five assemblies of those who have gone forth, whoever arrives first should receive them. If no one comes, then they should be brought to the nearest monastery residence and handed over there."

The Blessed One was dwelling in the country of Śrāvastī. In a certain residence there were many monks, nuns, upāsakas, upāsikās, kings, great ministers, and numerous non-Buddhists, śramaṇas, and brahmins. At that time the Blessed One addressed the monks:

"I wish to sit in quiet meditation for three months. Do not allow outsiders to enter. Only those bringing food are excepted."

At that time the monks established a regulation among themselves:

"The Blessed One has instructed thus: 'I wish to sit in quiet meditation for three months; do not allow outsiders to enter; only those bringing food are excepted.' Whoever enters must confess a pācittiya."

At that time, the Elder Hòa-tiên Bạt-đàn-đa-tử together with a full sixty monks — all of whom dwelt in the forest, went on alms round, wore robes of cast-off cloth, practiced the rule of not eating after being seated, ate at a single sitting, ate a single portion, sat at charnel grounds, sat in open spaces, sat under the shade of trees, always remained seated, sat at any occasion, and wore only three robes — came from the country of Pāṭalī to the Jetavana monastery in Śrāvastī and asked the monks:

"Where is the Tathāgata's room? We wish to go and pay our respects."

The monks said:

"The Tathāgata has instructed thus: 'I wish to sit in quiet meditation for three months; do not allow outsiders to enter; only those bringing food are excepted.' Whoever enters must confess a pācittiya."

Hòa-tiên asked:

"Did the Blessed One say this?"

The monks replied:

"The monks themselves established this regulation: 'Whoever enters must confess a pācittiya.'"

Hòa-tiên said:

"I do not accept the regulation of the elders. Why is this? Because the Buddha has taught thus: 'What the Buddha has not prescribed, one must not prescribe for oneself. What the Buddha has already prescribed, one must not transgress.' One must train in accordance with the rules already prescribed. We are all forest-dwelling monks who wear only three robes; we are permitted to visit the Blessed One at will."

At that time, the Elder Hòa-tiên together with the sixty monks came to the place where the Buddha was, paid homage with their heads at his feet, and stood to one side. The Blessed One comforted them and asked:

"Hòa-tiên, are you well and at ease? Are you without hardship in obtaining food and drink? Is your dwelling peaceful? From where have you come? Have you perchance heard what the monks were saying?"

Hòa-tiên replied:

"I dwell in ease and am not troubled in obtaining food and drink. I have indeed heard what the other monks were saying. Venerable Sir, I, together with a full sixty monks from the country of Pāṭalī, all dwell in the forest and wear only three robes.

We have been wandering through the land of Kosala and arrived at Śrāvastī. We asked the monks at Jetavana, 'Where is the Blessed One's room? We wish to go and pay our respects.' The monks said, 'The Blessed One wishes to sit in quiet meditation for three months; outsiders are not permitted to enter; only those bringing food are excepted.

Whoever enters must confess a pācittiya.' I then asked, 'Did the Blessed One prescribe such a pācittiya confession?' The monks said, 'We established this regulation ourselves.' I then said, 'I do not accept that regulation. Why is this? Because the Buddha has taught thus: what the Buddha has not prescribed, one must not prescribe for oneself; what has already been prescribed, one must not transgress; one must train in accordance with the rules already prescribed.

We are all forest-dwellers who wear only three robes; we are permitted to visit the Blessed One at will.'"

The Buddha instructed:

"Well done, well done, Hòa-tiên! You are all forest-dwellers who wear only three robes; you are permitted to visit at will. If anyone is such, they are also permitted to visit the Blessed One according to their wish."

At that time, some monks, upon hearing that the Blessed One had permitted forest-dwellers to visit the Blessed One at will, either became forest-dwelling monks, or some ceased accepting invitations and always went on alms round; or some gave up robes offered by donors and instead wore robes of cast-off cloth; or some gave up their extra robes and wore only three robes.

At that time, the monks who had given up their robes accumulated a great heap of them. The monks did not know what to do and reported the matter to the Buddha. The Blessed One instructed:

"They should be donated to the Sangha, or offered to the Buddha, or offered to a stūpa, or given to a single person."

When the monks heard that they could be given to a single person, they brought them to laypeople. Some monks saw this and reported it to the Buddha. The Blessed One instructed:

"They must not be given to laypeople or to non-Buddhists."

At that time, the monks were hesitant and did not dare give nuns such things as non-robe articles, bowl bags, shoe bags, needle cases, meditation cords, belts, caps, foot-wiping cloths, head-covering cloths, and cloths for wrapping sandals. The Blessed One instructed:

"Non-robe articles should be given to the nuns."

The monks wondered: "Should shares be distributed to those who are currently undergoing parivāsa or mānatta?" They reported this to the Buddha. The Buddha instructed:

"They should receive a share."

The monks wondered: "Those against whom the act of censure, the act of expulsion, the act of dependence, the act of refusing access to lay families, or the act of suspension has been carried out — should those upon whom such acts have been carried out receive a share?" They reported this to the Buddha. The Buddha instructed:

"Place their share on the ground, or have someone deliver it."

At that time, certain monks received robes from non-Buddhists that had not been dyed, and wore them directly. They reported this to the Buddha. The Buddha instructed:

"Such robes must not be worn. They should be dyed before being worn."

Certain monks had laypeople perform work for them. The laypeople demanded a share of the robes. They reported this to the Buddha. The Buddha instructed:

"Calculate the amount of their work, great or small, and repay them with food or with an equivalent article."

The monks thought among themselves: "Should equal shares of cloth be given to monastery caretakers and novices?" They reported this to the Buddha. The Buddha instructed:

"If the Sangha is in harmony, novices may be given an equal share of cloth. If it is not in harmony, they should be given half or one third. If the Sangha does not agree, it may not be distributed. Monastery caretakers should receive one quarter. If the Sangha does not agree, it may not be distributed. If it is distributed contrary to this, it will be dealt with in accordance with the Dharma."

The monks were hesitant and did not dare give cloth to their parents. They reported this to the Buddha. The Blessed One instructed: "It should be given."

9. Virūḍhaka

The Buddha was staying at the city of Śrāvastī. At that time, the Śākyas of Kapilavastu had just completed a new building, and no śramaṇa or brahmin had yet come to sit in it. Prince Virūḍhaka came and sat there first, and all the Śākyas were furious, reviling him:

"We have just finished building this new house. The Buddha has not yet sat here. Yet the son of a lowly slave woman has already sat there first."

At that time, a brahmin attendant who had no faith in the Buddha said:

"The Śākyas of the Śākya clan have reviled you as the son of a lowly slave woman—can you endure this?"

The prince replied:

"At present I have no power and am not yet free to act. When my father passes away and I ascend to the throne, at that time you shall remind me."

Afterward, King Prasenajit lost his throne, and Prince Virūḍhaka ascended to become king himself. That brahmin minister who had no faith in the Buddha presented this to him:

"Previously the Śākyas reviled the King. Can the King endure this? Now it is necessary to subdue them."

The king at once assembled his four divisions of troops and marched out of Śrāvastī, advancing toward the Śākya country. At that time the Blessed One, out of compassion, manifested himself on the road ahead of King Virūḍhaka. He was seated beneath the shade of a withered tree by the roadside. When King Virūḍhaka arrived and saw the Buddha seated beneath the shade of the withered tree, he descended from his chariot, prostrated himself at the Buddha's feet, and then stood to one side, saying to the Blessed One:

"There are many great, flourishing trees with abundant shade—why does the Venerable One not sit beneath those, but instead sits here beneath this withered tree?"

The Buddha said:

"Great King, beneath the shade of one's own kinsmen, it is truly peaceful and happy."

Upon hearing these words, the king thought: "The Blessed One speaks thus out of compassion for the Śākya country." He then led his army back to Śrāvastī.

The brahmin minister who had no faith in the Buddha presented the matter a second time, and then a third time:

"Previously the Śākyas reviled the King as the son of a slave woman. Now it is necessary to subdue them."

The king then assembled his four divisions of troops and marched out of Śrāvastī. When they were not far from Kapilavastu, the king had a small camp established for protection. At that time all the Śākyas of Kapilavastu were skilled archers who never missed their mark.

Some could shoot an arrow a full yojana and still strike the target. Some could shoot seventy leagues and still strike. Some sixty leagues, fifty leagues, forty leagues, thirty leagues—and still strike.

At that time some shot and struck the king's camp, some struck the roof of the tent, some struck the axles of chariots, some struck saddles and bridles and reins of horses. Some struck fingers, some struck pearl ear ornaments and pearl hair ornaments—the pearls were damaged but no one was wounded. At that moment King Virūḍhaka was greatly alarmed and asked:

"How far away are the Śākyas?"

His attendant officials replied:

"Seventy leagues from here."

Upon hearing this, the king was all the more greatly terrified, and said:

"Surely my troops will not be harmed by the Śākyas?"

At that time the brahmin minister who had no faith in the Buddha presented the following to the king:

"Those Śākyas all observe the five precepts and are upāsakas; they would rather die than ever take the life of a living being. Let the King advance the troops and not be afraid."

For this reason the king advanced his troops and laid siege to Kapilavastu. The monks reported this matter to the Buddha. The Buddha said:

"If the gates of the city are not opened from within, nothing can be done. At present, those within the city are not united. Some say the city should be surrendered; some say it should not be surrendered. The situation requires that lots be drawn."

At that time Māra Pāpīyas took the side of those who favored surrender. After seven rounds of drawing lots, the lots favoring surrender to King Virūḍhaka were more numerous, and so the city gates were opened in surrender. The soldiers poured into the city in great numbers, and the gates were shut again. In every lane and alleyway, trenches were dug as deep as a man's waist; large and small thorn spikes of the Śākya lineage were buried in rows with no gaps between them, and great elephants were ordered to trample over them.

At that time the Śākya Mahānāma, the maternal grandfather of Virūḍhaka, said to the Śākyas:

"Do not think that King Virūḍhaka is ordering elephants to trample people to death; instead, consider the causes and conditions of the karmic retribution that the Śākya lineage created in former times. This is the fruit of fixed karma, which must now be received."

King Virūḍhaka heard this and then asked Mahānāma:

"What boon do you wish to request?"

Mahānāma said:

"The Śākyas who have died—this is my present anguish. What use is a boon? If you wish me to request one, then allow me to enter the pond. While I am submerged beneath the water, let the Śākyas be free to leave the city without being killed."

King Virūḍhaka thought: "Diving beneath the water cannot last long. I can grant him this request."

Mahānāma then dived into the pond and tied his own hair to the root of a tree beneath the water, thus dying there under the water.

King Virūḍhaka asked his ministers:

"Why has Mahānāma been submerged in the water for so long?"

An attendant official went to look and then reported:

"Mahānāma has already died."

The king ordered that the body be brought for him to see. The officials on left and right brought the body before the king. King Virūḍhaka, upon seeing it, gave rise to compassion and said:

"Mahānāma did not spare his own life for the sake of his kinsmen."

He then issued an order to release the Śākyas. The officials complied and set the Śākyas free.

The Śākyas had all been stripped of everything and came running naked into the monastery. The monks were apprehensive and dared not give them robes to wear, because the Buddha had not granted permission to give robes to laypeople. The monks reported this to the Buddha. The Buddha said:

"Lend them robes so that they need not appear naked when they come to see me."

The monks then lent them robes.

10. Close Friends

At that time the Venerable Śāriputra was traveling through the country of Kośala together with the Buddha, and paused to rest in a certain place; when he departed he forgot his saṃghāṭī robe. Afterward the Buddha remembered this and instructed Ānanda:

"Go and take that robe. Bring to mind the thought of friendship as you take it." The Venerable Ānanda asked:

"What is meant by bringing to mind the thought of friendship as one takes it?"

The Buddha said:

"It depends on one's own manner of taking, such that it causes them to be glad."

"What is meant by depending on one's own manner of taking such that it causes them to be glad?"

The Buddha said:

"There are seven principles called the benefits rendered to a friend out of affection: giving what is difficult to give, doing what is difficult to do, enduring what is difficult to endure, sharing secrets with one another, not exposing one another's affairs, not abandoning one another in times of suffering, and not despising one another in poverty. Thus, Ānanda, these seven principles are called the benefits rendered to a friend out of affection, causing the other to be glad."

The Buddha then spoke this verse:

Giving what is hard to give,

Doing what is hard to do;

Enduring what is hard to endure—

Such is a good and true friend.

Sharing one's secrets with each other,

Sheltering and protecting one another;

Not abandoning each other in times of suffering,

Not despising each other in poverty.

These seven principles—

Whoever can practice them

Is called a true and dear friend,

And one should draw close to such a person.

The Buddha said: "One may take it, with such a thought of friendship."

A certain monk who was not a close friend brought to mind the thought of friendship in order to take something. The Buddha said:

"If one is not a close friend, one may not bring to mind the thought of friendship in order to take."

A certain monk brought to mind the thought of friendship in order to take a parikkhāra robe. The Buddha said:

"One may not bring to mind the thought of friendship in order to take this robe. If it is not sufficient, one may not take it.

The Buddha was staying at the city of Pāvā. There was a Malla man named Rūpena who had been a friend of the Venerable Ānanda in his days as a layman. At that time Ānanda, wearing his robe and carrying his bowl, went to his house and took his seat. Rūpena had gone out and was not at home. The Venerable Ānanda asked the man's wife:

"Where is Rūpena?"

Rūpena's wife replied:

"He has gone out."

Ānanda said:

"Bring me the basket of cloth."

Rūpena's wife then took it and placed it before Ānanda. The Venerable Ānanda selected some high-quality cloth and brought it back to the monastery, making face towels and body towels for the senior elders. When Rūpena the Malla returned home, his wife told him what had happened. He then went to the monastery, came to where Ānanda was, and asked:

"Did you come to my house?"

"Yes, I did."

"Did you take anything?"

"Yes, I did."

"Why did you not take fine material but instead took coarse material?"

"That is precisely the kind of cloth I needed."

At that time the monks had this thought: whether it is appropriate to take cloth in this manner from a lay friend. They reported it to the Buddha. The Buddha said:

"It is appropriate to take."

"What degree of friendship makes it appropriate to take?"

"Such as the friendship between Ānanda and Rūpena the Malla—in such a case one may take."

The monks asked:

"If the owner is not at home, may one take or not?"

The Buddha said:

"It is permitted. If one is a close friend, whether the owner is at home or away, one is permitted to take."

11. The Personal Effects of a Monk

At that time, the Buddha was staying at Śrāvastī and did not go to receive the meal offering. According to the customary practice of all Buddhas, if one does not go to receive a meal offering, one then goes to inspect the dwelling rooms. While inspecting the rooms, he saw a sick bhikkhu lying alone with no one to care for or attend to him. That bhikkhu was lying together with his own excrement and urine. Seeing this, the Buddha went to where the sick bhikkhu lay, and though he already knew, still asked:

"Why are you lying together with your excrement and urine? Is there anyone bringing you rice porridge?"

The sick bhikkhu replied:

"No."

The Buddha asked again:

"Why is there no one to care for you?"

The sick bhikkhu replied:

"When I was well, I did not visit or tend to others who were sick. Therefore, now that I am sick, there is no one to nurture me with food and porridge."

The Buddha said:

"Because you did not care for and attend to the sick, you have suffered loss and gained nothing. You are bhikkhus—if you do not care for one another, who will care for you when you are ill?"

Then the Blessed One helped the sick bhikkhu to sit up, wiped away the impurity from his body, and after wiping, washed him clean. After washing him, he laundered his robe and set it out to dry. The Buddha cleared away the old, rotten, and decayed grass and leaves upon which the sick bhikkhu had been lying, applied mud plaster over the surface, and sprinkled water to make it clean. He then spread fresh grass upon it, and over that spread a robe, laid the sick bhikkhu back down, and covered him with another robe. Only then did the Tathāgata depart.

At that time, after the Blessed One had taken his meal, he used this occasion to assemble the community of bhikkhus, and without being requested, spoke of what had just occurred:

"After I did not go to receive the meal offering, I went to inspect the dwelling rooms and saw a sick bhikkhu. I myself attended to all matters."

He recounted the entire affair to the bhikkhus, and then said:

"O bhikkhus, from now on you should care for sick bhikkhus; you must not fail to care for them. You should appoint someone to tend to the sick; you must not fail to appoint a caretaker. If you wish to make offerings to me, then make offerings to the sick. I permit bhikkhus to care for one another—those who share the same preceptor, or those under the same preceptor, those who share the same ācārya, or those under the same ācārya, or disciples should care for one another. If there is one who has no one to care for him, the Saṅgha should appoint someone to do so. If no one is willing to care for him, they should be assigned in rotation. If those assigned in rotation refuse, they shall be dealt with according to the Dharma."

If there are no bhikkhus, then bhikkhunīs should assist according to the tasks at hand, but must not touch the bhikkhu. If there are no bhikkhunīs, then śikṣamāṇās should care for him according to the tasks at hand, but must also not touch the bhikkhu. If there are no śikṣamāṇās, then sāmaṇeras should do so. If there are no sāmaṇeras, then sāmaṇerīs should assist according to the tasks at hand, but must also not touch the bhikkhu. If there are no sāmaṇerīs, then upāsakas should do so; if there are no upāsakas, then upāsikās should assist according to the tasks at hand, but must also not touch the bhikkhu.

There are five things about a sick person that make them difficult to care for: 1. They crave foods that are not permitted and refuse to take medicine. 2. Though the caretaker is sincere and wholehearted, the sick person does not speak truthfully to them. 3. When they need to walk about, they will not walk; when they need to stand, they refuse to stand. 4. When the body is in pain, they cannot endure it. 5. Though light tasks are within their ability, they will not do them but insist on relying on others. A sick person with these five things is very difficult to care for.

There are five things about a sick person that make them easy to care for: 1. They do not eat what is not permitted and are willing to take medicine. 2. They speak truthfully to the caretaker. 3. When they need to walk, they walk; when there is no need to walk, they do not walk; when they need to stand, they stand. 4. When the body is in pain, they are able to endure it. 5. Light tasks that are within their ability, they do themselves. A sick person with these five things is easy to care for.

A sick person also has another set of five things that make them difficult to care for. Apart from the four things above, the fifth is that they are unable to settle their mind in tranquil sitting. A sick person with these five things is very difficult to nurse.

A sick person also has another set of five things that make them easy to care for. Apart from the four things above, the fifth is that they are able to settle their mind in tranquil sitting. A sick person with these five things is easy to care for.

At that time, a bhikkhu was traveling through the land of Kosala on his way to a small dwelling place, and saw a sick bhikkhu who had no one to care for him, lying together with his excrement and urine. He immediately thought: "The Blessed One has taught, 'You must care for the sick; you must not fail to care for them. You must appoint someone to attend to the sick; you must not fail to appoint a caretaker.

You should make offerings to the sick; you must not fail to make offerings to the sick. Whoever makes offerings to the sick makes offerings to me.'" That bhikkhu then cared for the sick bhikkhu, but afterward the sick bhikkhu passed away. At that time, the bhikkhu took the robes and bowl of the deceased and went to Jetavana Monastery in Śrāvastī.

He came before the Blessed One, paid homage by prostrating at his feet, and reported the full account of this matter to the Buddha. The Buddha said:

"Well done, well done, bhikkhu! You are one who is able to care for a sick bhikkhu. One should make offerings to the sick. One should appoint someone to care for the sick bhikkhu. Making offerings to a sick bhikkhu is making offerings to me."

The robes, bowl, sitting mat, and needle case of the deceased bhikkhu that he had brought were to be divided by the presently assembled Saṅgha of that dwelling place.

At that time, the Blessed One instructed the bhikkhus that the robes, bowl, sitting mat, and needle case of the deceased bhikkhu should be given to the one who had nursed him, and this was to be done through a motion with a second recitation (ñatti-dutiyakamma). The nursing bhikkhu was to come before the Saṅgha, bare his right shoulder, remove his footwear, reverently pay homage by prostrating at the feet of the Saṅgha, and make the following declaration:

"May the Venerable Saṅgha hear me! The bhikkhu … at such-and-such a dwelling place has passed away. His robes, bowl, sitting mat, needle case, and robe bag; the presently assembled Saṅgha of this dwelling place should divide them."

The second and third times are the same.

The Saṅgha should appoint one capable of performing the karmavācanā—whether a senior elder or a junior elder, one who recites the Vinaya or one who does not, provided he is capable of performing the karmavācanā—to recite as follows:

"May the Venerable Saṅgha hear me! The bhikkhu … has passed away. His robes, bowl, sitting mat, needle case, and robe bag that he left behind are to be divided by the presently assembled Saṅgha of this dwelling place. If it is agreeable to the Saṅgha, the Saṅgha consents to give them to the nursing bhikkhu named …. This is the motion.

"May the Venerable Saṅgha hear me! The bhikkhu … has passed away. His robes, bowl, sitting mat, needle case, and robe bag that he left behind are to be divided by the presently assembled Saṅgha of this dwelling place. The Saṅgha now gives them to the nursing bhikkhu named …. Any elder who agrees to give the robes, bowl, sitting mat, needle case, and robe bag left by this bhikkhu to the nursing bhikkhu named … should remain silent. Any who do not agree should speak.

"The Saṅgha has consented to give the robes, bowl, sitting mat, needle case, and robe bag left by that bhikkhu to the nursing bhikkhu named …; therefore remain silent. This matter is so recorded."

(If the Saṅgha performs a karmavācanā to appoint one bhikkhu to divide the belongings of the deceased, that karmavācanā is not different from this one, except that one sentence is added: "The Saṅgha now grants the robes to the bhikkhu named …. The bhikkhu named … will return them to the Saṅgha. This is the motion.")

At that time, in Śrāvastī, several renowned bhikkhus passed away leaving behind a great many sets of the three robes. The bhikkhus did not know which robe should be given to the nursing bhikkhu. They reported this to the Buddha. The Buddha said:

"It is permitted to take the robe most commonly used by the deceased to give." The Buddha having permitted the giving of a robe to the nursing bhikkhu, there were at that time bhikkhus who had given only the most minimal care—some had merely helped the sick bhikkhu to sit up or lie down, or had handed him a stick or a toothpick, or had ladled out some water—yet they also took the robes and bowl of the deceased. The Buddha said:

"One must not take the robes and bowl of a deceased sick person for having given only such minimal care."

There are five things on account of which a caretaker is not permitted to take the belongings of the sick person: 1. Not knowing what the sick person should and should not eat; not giving what should be given to eat, and giving what should not be given to eat. 2. Being repulsed and disgusted by the excrement, urine, phlegm, and mucus of the sick person. 3. Having no heart of compassion, caring only for the sake of food and robes. 4. During the period of nursing, being unable to procure medicine for the sick person until either recovery or death. 5. Being unable to teach the Dharma to the sick person so as to bring them joy. In regard to oneself, there is a diminishment of wholesome qualities.

A caretaker with these five things is not permitted to receive the belongings of the sick person.

There are also five qualities such that a caregiver deserves to receive a share: 1. Knowing what the sick person may eat and what he may not eat, and giving him what is suitable to eat. 2. Not feeling disgust at the sick person's excrement, urine, or phlegm. 3. Having a compassionate mind, not acting for the sake of food or robes. 4. During the period of nursing, procuring medicine for the sick person until he recovers or passes away. 5. Being able to speak the Dharma for the sick person so as to gladden him. For oneself, wholesome qualities are thereby increased. A person who possesses these five qualities may receive the sick person's robe-goods.

If a sick person, on the verge of drawing his last breath, says: "These things are mine. After I die, offer them to the Buddha, the Dharma, the Sangha, a stupa, or to some person. If I do not die, return them to me."

The Buddha instructed:

"One must not make such a bequest; instead, the goods should be distributed to the present Sangha."

That sick bhikkhu thought: "I will keep only inferior robes," out of fear that the caregiver would take them.

The Buddha instructed:

"One should keep the better ones."

At that time, the sick person sent his robes and bowl to another place for safekeeping, fearing the caregiver would take them. After he recovered from his illness, he had nothing to use. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One must not send one's robes and bowl elsewhere for safekeeping out of fear that the caregiver will take them."

At that time, in the country of Śrāvastī, many eminent bhikkhus passed away, leaving behind a great number of the three robes. The bhikkhus did not know which robes to give to the bhikkhu who had provided care. The bhikkhus reported this to the Buddha. The Buddha instructed:

"One should assess what kind of caregiver he was. If the bhikkhu cared for the sick in the best manner, give him the finest three robes. If he cared in an average manner, give him robes of middling quality. If he cared poorly, give him inferior robes."

At that time, in the country of Śrāvastī, a bhikkhu who had debts to others passed away. The bhikkhus did not know who would repay those debts, and reported this to the Buddha. The Buddha instructed:

"It is permitted to use the surplus robes to repay the debt. If there is nothing else, sell the three robes to repay it; whatever remains should be given to the caregiver. The caregiver should ask the sick bhikkhu: 'Which are your three robes? Which are the surplus robes? To whom do you owe a debt? Does anyone owe you anything? Have you promised anything to anyone?' If the caregiver does not ask these questions, he shall be dealt with according to the Dharma."

12. Miscellaneous Matters

At that time, a bhikkhu whose body was afflicted with sores and abscesses soiled his robes and bedding. The Buddha instructed:

"It is permitted to keep a robe to cover the body."

Or, if a robe's fibers adhered to the abscesses and caused pain, the Buddha permitted using a fine, smooth robe as an inner covering, wearing the nirvāṇa-garment on the outside. If going to the home of laypeople, one should say: "I am afflicted with sores." If a layperson says: "Never mind, please sit," one should lift the nirvāṇa-garment before sitting.

At that time, a bhikkhu suffering from hemorrhoids used a dry stick to cleanse himself and was hurt by it. The Buddha permitted using fine wool, kalpasūtra cotton, bird feathers, or an old robe to wipe. After use, they were hung up without being washed. The bhikkhus saw this with disgust and reported it to the Buddha. The Buddha instructed:

"One must not hang them up after use without washing them. They must be washed clean."

One monk washed the cloth but did not wring out the water to dry it, and it rotted and bred insects. The Buddha instructed:

"One should wring out the water and then dry it in the sun."

At that time, a bhikkhu had sores that soiled his robe and bedding. He reported this to the Buddha. The Buddha instructed:

"It is permitted to obtain a robe to cover the sores. If one does not have one's own, it is permitted to take a robe from the Sangha's store for use."

When taking one for use, that bhikkhu dared not carry the sore-covering robe from one dwelling to another when traveling. He reported this to the Buddha. The Buddha instructed:

"It is permitted to carry it when traveling."

But that bhikkhu, after his sores healed, did not return it to its former place. The Buddha instructed:

"If the sores have healed, one must wash it, dye it, fold it neatly, and return it to its former place. If it is not returned to its former dwelling, the offender shall be dealt with according to the Dharma."

At that time, the group of six bhikkhus made curtains for themselves. Laypeople who saw this criticized them, saying: "The śramaṇas, sons of the Śākyas, do not know contentment and restraint, and know no shame. Outwardly they claim to know the true Dharma. But what kind of true Dharma is this? They are no different from kings and high ministers!" The bhikkhus reported this to the Buddha. The Buddha instructed:

"One must not make curtains."

At that time, some bhikkhus relieved themselves and were exposed in the open. The bhikkhus reported this to the Buddha. The Buddha instructed:

"It is permitted to use grass, leaves, tree branches, or īriyanda, māra, māmāra, or kūlū to provide screening."

At that time, the group of six bhikkhus made awnings for themselves. Laypeople who saw this criticized them, saying: "The śramaṇas, sons of the Śākyas, do not know contentment and restraint, and know no shame. Outwardly they claim to know the true Dharma. But what kind of true Dharma is this? They are no different from kings and high ministers!" The bhikkhus reported this to the Buddha. The Buddha instructed:

"One must not make awnings."

At that time, some bhikkhus traveling on the road suffered from the heat. They reported this to the Buddha. The Buddha instructed:

"It is permitted to use grass, leaves, or any one of the ten kinds of robe-material as a covering."

At that time, the Sangha received double-layer robes. The Buddha instructed:

"It is permitted to keep and use them."

At that time, a bhikkhu did not know how to receive and keep the three robes. The Buddha instructed:

"One should receive and keep them. If there is doubt, one should relinquish them. After relinquishing, receive and keep them again. If one has the three robes but does not receive and keep them, one commits a duṣkṛta."

The Buddha instructed that one should receive and keep the three robes. Some monks received and kept minor cloth articles as substitutes for the three robes, such as a body-wiping cloth, a face-wiping cloth, and a felt mat for sleeping. They reported this to the Buddha. The Buddha instructed:

"One must not receive and keep such minor cloth articles as substitutes for the three robes."

The Buddha instructed that it is permitted to use a cloth four cubits in length and two cubits in width as the antarvāsaka; three cubits in width and five cubits in length as the uttarāsaṅga; and the saṃghāṭī likewise.

At that time, some bhikkhus had their robes torn. The Buddha instructed:

"It is permitted to patch them."

They did not know how to patch them. The Buddha instructed:

"Place a layer of cloth on top and sew it, patching it to suit the size and shape of the tear, whether large or small, square or round."

At that time, some bhikkhus entered a settlement without wearing cut-and-sewn robes. Laypeople who saw this criticized them, saying:

"The śramaṇas, sons of the Śākyas, do not know contentment and restraint, and know no shame — they are like non-Buddhist wanderers."

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

"One should not enter a settlement without wearing cut-and-sewn robes. There are five circumstances in which one may leave the saṃghāṭī behind: if there is a fear of danger, if it is raining, if rain is expected, if the saṃghāṭī has not yet been finished in the making, or if it has been damaged and made heavy from washing and dyeing. In these five circumstances it is permitted to leave the saṃghāṭī behind."

At that time, a bhikkhu wore his saṃghāṭī inside-out when entering a settlement. Another bhikkhu saw this and was displeased, and reported it to the Buddha. The Buddha instructed:

"One must not wear the robe inside-out when entering a settlement."

A bhikkhu, being overly cautious, dared not wear his robe inside-out even outside the settlement, and as a result it was soiled by sun, wind, dust, insects, and birds. The bhikkhus reported this to the Buddha. The Buddha instructed:

"Outside the settlement it is permitted to wear the robe inside-out."

At that time, a bhikkhu received a decorated robe of sufficient breadth and length, and proceeded to cut it up and sew it into a robe, wishing in a spirit of few desires to sew a leaf-overlay robe. He reported this to the Buddha. The Buddha instructed:

"It is permitted to sew it." A bhikkhu received a decorated robe of sufficient breadth and length, and wished to sew a five-panel robe. He reported this to the Buddha. The Buddha instructed:

"It is permitted to sew it."

At that time, some bhikkhus relinquished robes because of an offense involving a robe, and reported this to the Buddha. The Buddha instructed:

"It is permitted to relinquish before the Sangha, or before a large gathering, or before one person, and thereafter to make it a pure gift. One must not fail to relinquish it. Only after relinquishing may one designate it. One must not designate it without first relinquishing it. A certain bhikkhu, without relinquishing the robe, made use of it as one of the three robes, or as a pārikārā robe, or intentionally let it deteriorate, or intentionally burned it, or used it as a non-robe, or wore it continuously. The Buddha instructed:

"If it has not been relinquished, one must not use it as one of the three robes, nor as a pārikārā robe, nor intentionally let it deteriorate, nor intentionally burn it, nor use it as a non-robe, nor wear it continuously." The bhikkhus wondered: "If the pārikārā is not present before one, does a niḥsargika offense occur?" The Buddha instructed:

"No niḥsargika offense is incurred."

That bhikkhu, without relinquishing the robe, then put it on. He reported this to the Buddha. The Buddha instructed:

"One must not wear a robe without first relinquishing it."

That bhikkhu thought he dared not use the forfeited robe, and gave it to someone else or used it as a covering. He reported this to the Buddha. The Buddha instructed:

"It is permitted to give it to someone else as a covering."

At that time, some bhikkhus were hesitant and dared not wear a robe that had been burned, a robe that had been stolen, or a robe that had been carried away by water. They reported this to the Buddha. The Buddha instructed:

"It is permitted to wear them."

At that time, a bhikkhu, without relinquishing his robe, exchanged it with another person. He reported this to the Buddha. The Buddha instructed:

"One must not exchange a robe without first relinquishing it. One should relinquish it first, and only then exchange it."

The bhikkhus wondered: "If the Sangha's robes exceed ten days, does a forfeiture offense occur?" They reported this to the Buddha. The Buddha instructed:

"No offense is incurred."

Any bhikkhu who holds a robe as a pure gift and does not return it to its owner commits a duṣkṛta. Any bhikkhu who obstructs the return also commits a duṣkṛta.

At that time, some bhikkhus sent robes that had not been dyed to a deteriorated color to laypeople's homes for safekeeping. The laypeople took and wore them. The Buddha instructed:

"One must not deposit robes with a layperson's household without first dyeing them to destroy the color. One should dye them to destroy the color, making them into robes of a recluse, and only then deposit them with a layperson's household."

At that time, a certain monk received a robe that was narrow at the top and wide at the bottom and wished to make it into a saṅghāṭī. He reported this to the Buddha. The Buddha permitted it.

At that time, at a certain residence, the presently-assembled Saṅgha received robe-cloth that was fit to be divided. The group of six monks took it outside the boundary and divided it among themselves. The monks reported this to the Buddha. The Buddha said:

"One must not go outside the boundary to divide it."

At that time, a certain elder monk, well known to many people, who was traveling through the human world, had received a large amount of robe-cloth that the presently-assembled Saṅgha should divide; but it was difficult to divide because of concern that the Buddha did not permit going outside the boundary to divide robe-cloth. The monks reported this matter to the Buddha. The Buddha said:

"One should make an announcement as follows: 'Come to such-and-such a place for the distribution of robe-cloth. Whatever robe-cloth is to be divided will be divided there.'"

That monk did not know when to perform the division. The Buddha said:

"A signal must be made—either by marking the time according to the shadow of a sundial, or by lighting a smoke fire, or by blowing a conch shell, or by beating a drum, or by striking a wooden block to announce that the time has come. Whether one comes oneself or sends another in one's place, one's share should nonetheless be distributed."

Some monks moved sleeping furnishings. The Buddha said:

"One must not move them."

In cases where one room had many sleeping furnishings and another had few, the Buddha said:

"From now on, the former resident, or the māmaka, or the steward is permitted to carry out such moving. The monk receiving the room should first inquire before moving anything."

A certain monk moved sleeping furnishings and when he departed did not return them to their original place. Another monk then used them. The Buddha said:

"One must return the sleeping furnishings to their original place before departing; if one does not return them, one shall be dealt with according to the rule."

A lodging hall fell into disrepair and collapsed. The monks were apprehensive and did not dare move the sleeping furnishings, because the Buddha had said: "One must not move sleeping furnishings." The monks reported this to the Buddha. The Buddha said:

"If a lodging hall has fallen into disrepair and collapsed, one may move the sleeping furnishings."

A certain monk moved sleeping furnishings to other rooms. The monks in those other rooms did not dare use them, so the furnishings deteriorated. The Buddha said:

"They should be used."

After the Buddha had permitted their use, monks used them without washing their feet or wiping their feet, or used them as a body-lining under the robe. The monks reported this to the Buddha. The Buddha said:

"One must not use them without first washing and wiping one's feet, nor may one use them as a body-lining under the robe."

After the Buddha had prohibited using them as a body-lining, monks were apprehensive and did not dare touch them with their hands or feet. The monks reported this to the Buddha. The Buddha said:

"One must not use them as a body-lining under the robe; this is restricted only to the area from the armpit to the knee."

At that time, laypeople offered body-lining cloths to monks. The monks were apprehensive about accepting them and reported this to the Buddha. The Buddha said:

"Offerings presented by donors should be accepted in accord with good will."

When the lodging hall that had fallen into disrepair was repaired, the sleeping furnishings were not returned. The monks reported this to the Buddha. The Buddha said:

"If the lodging hall has been repaired, the sleeping furnishings should be returned. If they are not returned, one shall be dealt with according to the rule."

Some monks moved sleeping furnishings from one residence to another. The Buddha said:

"One must not move sleeping furnishings from one residence to another."

In cases where the people of the land rose in rebellion and caused unrest, so that a residence was destroyed as well, the monks were apprehensive and did not dare move sleeping furnishings, because the Buddha had prohibited moving the fixed sleeping furnishings of one residence to another. The monks reported this to the Buddha. The Buddha said:

"If such a circumstance arises, it is permitted to move them."

When moving the sleeping furnishings, a certain monk did not dare conceal them on his body, fearing contact with it, because the Blessed One had prohibited using them as a body-lining. The monks reported this to the Buddha. The Buddha said:

"In such circumstances, one may use whatever means are available to conceal and carry them. If another person pursuing you orders you to stop, you need not stop. Likewise, one must not order others pursuing you to stop. If there is another monk capable of offering protection with compassion, the furnishings should be entrusted to him."

When the country became peaceful again and the people were at ease, and the lodging hall had been repaired, but the sleeping furnishings had not been returned, the monks reported this to the Buddha. The Buddha said:

"If the sleeping furnishings are not returned, one shall be dealt with according to the rule."

At that time, the Venerable Śāriputra received pieces of cloth in various scraps of the finest quality, and wished to cut and sew them into a five-panel robe. He reported this to the Buddha. The Buddha said:

"It is permitted to sew it."

At that time, at a certain residence, the presently-assembled Saṅgha received a large amount of robe-cloth fit to be divided. The group of six monks each shifted responsibility to the others and no one was willing to put it away, so it was lost. The monks reported this to the Buddha. The Buddha said:

"Whoever sees it must put it away."

At that time, visiting monks arrived and moved the robe-cloth to other rooms; it was not secure. This was reported to the Buddha. The Buddha said:

"It is permitted to designate a separate room as a storehouse, by a formal act of the single-announcement twofold羯磨 (karmavācanā)."

The room may be named as follows: a bathhouse, a multi-story building, or a walking-meditation hall. Within the community, one should appoint a monk capable of performing the formal act—whether a senior or junior elder, whether one who recites the Vinaya or not, so long as he is capable of performing the formal act—to make the announcement as follows:

"Venerable Saṅgha, please listen. If it seems good to the Saṅgha, the Saṅgha consents to designate room [such-and-such] as a storehouse. This is the announcement.

"Venerable Saṅgha, please listen. The Saṅgha designates room [such-and-such] as a storehouse. Any elder who consents to the Saṅgha's designating room [such-and-such] as a storehouse should remain silent. Any who does not consent should speak. The Saṅgha has consented to designating room [such-and-such] as a storehouse.

"The Saṅgha consents and therefore is silent. So this matter is recorded."

At that time, since there was no one to guard the storehouse, it was not safe and secure. The Buddha permitted the appointment of a guardian of goods by a formal act of the single-announcement twofold karmavācanā. Within the community, one should appoint a monk capable of performing the formal act—whether a senior or junior elder, whether one who recites the Vinaya or not, so long as he is capable of performing the formal act—to make the announcement as follows:

"Venerable Saṅgha, please listen. If it seems good to the Saṅgha, the Saṅgha consents to appoint Bhikkhu [such-and-such] as guardian of the storehouse. This is the announcement.

"Venerable Saṅgha, please listen. The Saṅgha appoints Bhikkhu [such-and-such] as guardian. Any elder who consents to the Saṅgha's appointing Bhikkhu [such-and-such] as guardian should remain silent. Any who does not consent should speak. The Saṅgha has consented to appointing Bhikkhu [such-and-such] as guardian.

"The Saṅgha consents and therefore is silent. So this matter is recorded."

"If that monk is unwilling to serve as guardian, one should grant him the special favor of providing him with gruel. If he is still unwilling, all the robe-cloth and food he has received should be divided into two portions. If he still stubbornly refuses, he shall be dealt with according to the rule."

At that time, Visākhā Mṛgāramātā prepared many rain-bathing cloths and sent them to the monastery as an offering. The monks did not know what to do with them. They reported this to the Buddha. The Buddha said:

"They should be distributed in order beginning with the senior elder. If there are not enough, it should be recorded, and when more are received, the distribution should continue."

At that time, a robe of great value was received and distribution continued in the same manner. The Buddha said:

"One must not continue distributing a robe of great value in that manner; rather, it should be exchanged so that the senior elder receives it. If the robe-cloth received is of unequal value, one should draw from the Saṅgha's divisible robe-cloth to make up equal amounts for distribution."

At that time, the Saṅgha received añjanā-colored robe-cloth and reported this to the Buddha. The Buddha said:

"It is permitted to store it."

At that time, monks wore the Saṅgha's covering robes into the bathhouse and the dining hall, causing them to become soiled with rice and soup, mud, smoke, and dust. The Buddha said:

"One must not wear the Saṅgha's covering robes into the bathhouse or dining hall."

At that time, during winter months, monks suffered from the cold. They reported this to the Buddha. The Buddha permitted wearing warm garments, but said they must be cherished and cared for so as not to become soiled. At that time, monks wore them into the lavatory, where they became soiled and foul-smelling. The Buddha said:

"One must not wear them into the lavatory."

At that time, a monk had to return to his room to leave his robe before going to the lavatory and found himself in urgent need. The monks reported this to the Buddha. The Buddha said:

Outside the lavatory there should be a robe rack—or a long-nailed peg, a post, a building, a tree, grass, or a stone—on which robes may be hung or placed. If it is raining, the robe should be placed where rain cannot reach it. If rain splashes onto the place where it is set, it is best not to let it touch the door of the lavatory. When entering the lavatory, one should squat compactly so as not to soil the robe.

A certain monk wore his robe to the walking-meditation path, where it caught on grass, became entangled with insects, gathered soil and dust, was soaked by rain, and the Saṅgha robe was damaged. The monks reported this to the Buddha. The Buddha said:

"One must not wear the Saṅgha robe to the walking-meditation path."

At that time, there was an elder monk who was ill and infirm, and had arrived exhausted from a long journey. The Buddha permitted him to spread a felt covering over his sleeping mat. One should cherish and take care of it when lying down.

At that time, at a certain dwelling place, a monk had completed the rains retreat and then went to stay at another dwelling place, not knowing at which dwelling place he should receive the rains-retreat requisites. The monks reported this to the Buddha. The Buddha taught:

"At whichever place one has stayed the most days, one should receive the rains-retreat requisites there. If the time spent at both places is equal, one should receive half from each place. There was a certain monk who distributed the food of the rains retreat." The Buddha taught:

"One must not distribute it. One should receive and consume it according to how it is offered."

When the Blessed One had completed the rains retreat, having previously accepted the invitation of the brahmin Verañja, he said to the Venerable Ānanda:

"Go and tell the brahmin Verañja that the Buddha has completed the three months of the rains retreat as invited by him, and now wishes to wander among the people."

At that time, the Venerable Ānanda, following the instruction of the Blessed One, went to Verañja and said:

"The Blessed One speaks thus: He has completed the three months of the rains retreat as invited by you, and now wishes to wander among the people."

When Verañja heard what the Venerable One said, he thought to himself: "I invited the ascetic Gotama and the Community of monks for ninety days, yet I have made no offerings to them." Verañja then went to the Blessed One, paid his respects and greeted him, then withdrew and sat to one side. At that time, the Blessed One, using countless skillful means, taught the Dharma to him, causing him to become joyful. After Verañja had heard the Buddha teach the Dharma, he was greatly gladdened and said to the Buddha:

"I humbly request that the Blessed One and the Community of monks accept my invitation for another ninety days."

The Buddha replied:

"I have already accepted your invitation for ninety days. Now I wish to wander among the people."

Verañja said to the Buddha:

"I humbly request that the Blessed One and the Community accept an offering of a midday meal from me tomorrow."

The Blessed One accepted in silence. When Verañja knew the Buddha had accepted, he rose joyfully from his seat, circumambulated the Buddha, and withdrew. That night he prepared a full array of food and drink, and in the morning came to invite the Buddha and the Community to the meal.

At that time, the Blessed One, together with five hundred monks of the Community, put on their robes, took their bowls, and went to Verañja's house, where they took their seats. Verañja offered various delicious and nourishing food and drink as offerings to the Buddha and the Community. When they had finished eating and set down their bowls, Verañja offered three robes to the Blessed One and presented two pieces of silk fabric as summer robes to each monk of the Community. The monks did not accept them, saying:

"The Buddha has not yet permitted us to receive summer robes." The monks reported this to the Buddha. The Buddha taught: "It is permitted to accept them."

At that time, Upananda of the group of six monks, upon hearing that the Buddha had permitted the acceptance of summer robes, sought summer robes at all times—in spring, summer, and winter alike. Even before the rains retreat was completed, he would seek robes and also accept robes. At times, Upananda the Sākyan, while observing the rains retreat at one dwelling place, upon hearing that another dwelling place had received many summer rains-retreat robes, would go to that dwelling place and ask:

"Have you distributed the summer robes yet?"

The monks there would reply:

"Not yet."

Upananda would say:

"Bring them out. I will distribute them with you."

Upananda would then go to other dwelling places and also ask:

"Have you distributed the summer robes yet?"

The monks would reply:

"Not yet."

Upananda would say:

"Bring them out. I will distribute them with you."

In this way, Upananda received many robes by participating in distributions at many places, and brought them back to Jetavana. Other monks, seeing this, asked:

"The Blessed One permits monks to store three robes. Whose robes are all these?"

Upananda said:

"Because I participated in distributions at many dwelling places, I received this many robes."

Among the monks, those who were of few wishes, content, living the austere practices, fond of training in the precepts, and possessed of a sense of shame, criticized Upananda of the group of six monks: "The Blessed One has permitted monks to accept summer robes. Why do you seek summer robes in all seasons—spring, summer, and winter? Even before the rains retreat is completed, you seek robes and also accept robes? Having already received a share of robes at one rains retreat dwelling, you go to another place and receive another share of robes?"

The monks went to the Blessed One and reported this matter to him in full. The Blessed One assembled the Community of monks and, using countless skillful means, rebuked Upananda:

"What you have done is wrong; it is not the conduct of a true ascetic, not pure conduct, not harmonious conduct—it is conduct that should not be done. Upananda, I have permitted monks to store summer robes. Why then do you seek summer robes at all times—in spring, summer, and winter alike? Even before the rains retreat is completed, you seek robes and also accept robes? Having already received robes at one rains retreat dwelling, you go to another place and receive another share of robes?"

Having rebuked Upananda of the group of six monks with countless skillful means, the Buddha said to the monks:

"From now on, one must not seek summer robes at all times—in spring, summer, and winter. Before the rains retreat is completed, one must not seek or accept robes. Nor may one, having already received robes at one rains retreat dwelling, go to another place and receive robes again. If one accepts them in such a manner, it shall be dealt with according to the Dharma."

At that time, there was a monk who departed when the summer robes had not yet been distributed. Afterward, the monks distributed the summer robes. When that monk returned, he asked:

"Have the summer robes been distributed?"

The monks replied:

"They have been distributed."

That monk asked:

"Was my share of robes taken for me?"

The monks said:

"It was not taken."

That monk was displeased and reproached the monks, saying: "Before the robes were distributed, I was away. The summer robes were then distributed afterward. I was observing the rains retreat here—why was my share of robes not taken for me?"

The monks wondered: "Has this distribution of robes been properly accomplished?" The monks went and reported this to the Buddha. The Buddha taught:

"The distribution of robes has been properly accomplished. However, one should wait for each other, or else commission someone who has not yet departed to receive one's share of the summer robes."

At that time, a monk departed when the robes had not yet been distributed. Upon departing, he gave a general instruction to those who had not yet left, saying: "Receive my share of the robes for me." Afterward, when the monks were distributing the robes, they asked:

"Who is receiving the share of robes on behalf of that monk?"

At that time, no one responded. When that monk returned and asked:

"Have the robes been distributed?"

The monks replied:

"They have been distributed."

That monk asked further:

"Did anyone receive my share of robes for me?"

The monks said:

"No one received it."

That monk was displeased and reproached the monks: "Before the robes were distributed, I was away. I instructed all of you to receive my share of robes for me when distributing. I was observing the rains retreat here. Why, when distributing the robes, did you not receive my share on my behalf?"

The monks were uncertain whether the distribution had been properly accomplished or not, and went to report it to the Buddha. The Buddha taught:

"The distribution has been properly accomplished. However, one should wait for that person to return. Or else that person must clearly commission a specific individual to receive on his behalf—he may not give a general instruction."

At that time, a monk departed when the robes had not yet been distributed, and he commissioned a specific monk to receive his share of the summer robes on his behalf. When the monks were distributing the robes, they asked:

"Who is receiving the share of robes on behalf of that monk?"

The one who had been commissioned forgot and did not receive it. After the monks had completed the distribution, that monk returned and asked:

"Have the summer robes been distributed?"

The monks said:

"They have been distributed."

That monk asked:

"Was my share of robes received on my behalf?"

The monks said:

"It was not received."

That monk was displeased and reproached the monks, saying:

"Before the robes were distributed, I was away. I then commissioned a monk to receive my share of robes. I was observing the rains retreat here—why was my share not received on my behalf?"

The monks were uncertain whether the distribution had been properly accomplished or not, and went to report it to the Buddha. The Buddha taught:

"The distribution was properly accomplished. The one who forgot is at fault."

At that time, there was a monk who kept back food from the rains retreat. The Buddha taught:

"One must not keep it back. One should receive and consume it according to how it is offered."

At that time, the Venerable Śāriputra and Maudgalyāyana passed into nirvana, and there were many robes and goods that could be distributed to the presently assembled Sangha. A certain monk kept them back past the season of the rains retreat. The monks reported this to the Buddha. The Buddha taught:

"One must not keep them back. These robes should be distributed to the presently assembled Sangha."

At that time, a certain donor wished to offer to a stupa, to offer to the Sangha, to the buildings of the monastery, to offer bathing cloths—on account of having just given birth to a child, or having just had one's head shaved, or because of having long hair, or because of moving into a new house, or because of performing funeral rites for a deceased relative—so the presently assembled Sangha received many robes and goods. The monks kept them back until the rains retreat. A monk reported this to the Buddha. The Buddha taught:

"One must not keep them back. These are robes received outside the proper time; the presently assembled Sangha should distribute them."

At that time, there was a monk who, at his own dwelling place, received many rains-retreat goods. He thought to himself: "What should I do about this?" He reported it to the monks. The monks reported it to the Buddha. The Buddha taught:

«If there is a monk who has kept the rains retreat and receives a large amount of robe-material from the Sangha at the end of the rains retreat, that monk should mentally acknowledge: "This is mine."»

Whether he accepts it or does not accept it. Other monks who come are not permitted to receive a share.

At that time, monks who had received a large amount of robe-material that could be divided, but the Sangha had split into two factions. The monks reported this to the Buddha. The Buddha taught:

«It should be divided into two portions.»

The robe-material that could be divided had not yet been received, but the Sangha had split into two factions. The Buddha taught:

«The donor should be asked to whom the offering was given. If they say it was given to the senior elder of such-and-such name, then in accordance with their words it should be delivered to that elder. If they say they do not know, or say it was given to all, then it should be divided into two portions.»

At that time, among monks, some robes had already been received, and some robes had not yet been received, while the Sangha had split into two factions. The robes already received should be divided into two portions. For the robes not yet received, the donor should be asked to whom they were given. If they say, "Given to the senior elder of such-and-such name," then in accordance with their words it should be delivered to that elder. If the donor says, "I do not know," or says, "Given to all," then it should be divided into two portions.

At that time, monks had received robe-material that could be divided. A monk went from one faction to the other. The other faction was not permitted to give him a share of the robes.

Or in the case where robe-material had not yet been received, a monk went from one faction to the other. He was not permitted to receive a share of the robes.

Or whether robe-material had been received or not yet received, a monk went from one faction to the other. He was not permitted to receive a share of the robes.

At that time, a monk went from one faction toward the other but had not yet arrived when he died. The monks did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha taught:

«Deliver them to the dwelling the monk was intending to go to.»

At that time, a monk went from one faction to the other, and having just arrived, he died. The monks did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha taught:

«They should be given to the faction of the Sangha that he had gone to.»

At that time, a monk who had been censured for an offense then passed away. The monks did not know to whom his robes and bowl should be given, and they reported this to the Buddha. The Buddha taught:

«They should be given to the community that performed the act of censure.»

At that time, the Sangha at a certain dwelling was split into two factions. A donor invited both factions of this Sangha to receive a meal together at one place, and offered robes and thread. The monks did not know to whom the robes should be distributed and to whom the thread should be distributed, and they reported this to the Buddha. The Buddha taught:

«The donor should be asked to whom they gave the thread and to whom they gave the fabric. If they say it was given to the senior elder of such-and-such name, then in accordance with their words it should be delivered to that elder. If they say they do not know, or say it was given to all, then it should be divided into two portions.»

At that time, the Sangha had received rains-retreat robes, but the Sangha had split into two factions. This was reported to the Buddha. The Buddha taught:

«The number of persons in each group should be counted and the division made accordingly.»

Or in the case where rains-retreat robes had not yet been received and the Sangha had split into two factions, this was reported to the Buddha. The Buddha taught:

«The number of persons should be counted and the division made accordingly.»

Or whether rains-retreat robes had been received or had not yet been received, and the Sangha had split into two factions — the number of persons should be counted and the division made accordingly.

At that time, a monk had received rains-retreat robes and then went to another faction. This was reported to the Buddha. The Buddha taught:

«They should be given to him.»

Or in the case of one who had not yet received rains-retreat robes and went to another faction. The Buddha taught:

«They should be given to him.»

Or whether rains-retreat robes had not yet been received or had already been received, and one went to another faction. The Buddha taught:

«They should be given to him.»

At that time, a lay person invited monks from various dwellings to gather at one place to receive offerings and donated robes. The monks did not know what to do, and they reported this to the Buddha. The Buddha taught:

There are eight kinds of robe-offerings: Offering to the Bhikkhu Sangha, offering to the Bhikkhunī Sangha, offering to both assemblies of the Sangha, offering to the Sangha of the four directions, offering to the Sangha within a single boundary, offering to the Sangha that has performed a common act, offering to one whose name is specified, or offering to a single individual. The Buddha further taught:

If given to the Bhikkhu Sangha, the Bhikkhu Sangha should divide it… and so on down to: if given to a single individual, it belongs to that individual.

At that time, during the winter months the monks suffered from the cold. They reported this to the Buddha. The Buddha taught:

«Permission is granted to wear head-coverings.»

Or when sitting in the open ground they suffered from aching and fatigue. The Buddha granted permission to obtain a meditation band. When a monk's body was afflicted with sores and perspiration, the Buddha granted permission to obtain a body-wiping cloth. For perspiration on the face, the Buddha granted permission to obtain a face-wiping cloth. For running eyes, permission was granted to obtain an eye-wiping cloth.

At that time, Pilindavaccha received a fine and costly thin robe and wished to keep it as a rains-retreat robe. The Buddha taught:

«Permission is granted to perform the act of purification and then receive it for use.»

There are two methods of purification: genuine purification and transferred purification.

The formula for genuine purification is to say:

«Venerable Sir, please attend with one mind! I have this extra robe which has not yet been purified. Now, wishing to purify it, I relinquish it to the Venerable Sir, to perform the act of genuine purification.»

The formula for transferred purification is to say:

«Venerable Sir, please attend with one mind! This is my extra robe, which has not yet been purified. Wishing to purify it, I relinquish it to the Venerable Sir, to perform the act of transferred purification.»

The one who receives the act of purification should say:

«Venerable Sir, please attend with one mind! You have an extra robe that has not yet been purified; wishing to purify it, you have given it to me. I now accept it.»

Having accepted it, he should say:

«To whom do you wish this robe to be transferred?»

The other should say:

«I transfer it to the monk of such-and-such name.»

The one who has received the purification should say:

«Venerable Sir, please attend with one mind! This monk has an extra robe that has not yet been purified; wishing to purify it, he has given it to me, and I have now accepted it. Having accepted it, I will give it to Bhikkhu… This robe now belongs to that monk. You have, for the sake of Bhikkhu…, kept it well and worn it; use it as occasion requires.»

In the case of genuine purification, one must speak to the owner before taking and using it. In the case of transferred purification, whether one speaks or does not speak, one may wear it as one wishes.

At that time, a monk entrusted someone to bring a robe to another monk as a loan. The person entrusted thought that he was on friendly terms with that monk and therefore took it for his own use. Was it permissible to take it in this way? The Buddha taught: «One must not take it on the basis of a feeling of friendship.»

Or if one had arrived along the road, should one take it on the basis of a feeling of friendship? The Buddha taught: «One must not take it.»

Or if one had arrived at the destination, should one take it on the basis of a feeling of friendship? The Buddha taught: «One must not take it.»

Or if one feels friendship toward the owner who sent the robe to be carried, and takes it for use — is this permissible? The Buddha taught: «It may be taken.»

Or if one has arrived along the road, may it be taken? The Buddha taught: «It may be taken.»

Or if one has arrived at the destination, may it be taken? The Buddha taught: «It may be taken.»

The monk to whom the robe had been lent passed away. The person entrusted to bring the robe accepted it thinking it was the robe of the deceased monk. Should it be accepted? The Buddha taught: «It should not be accepted.»

Or if one had arrived along the road, should it be accepted? The Buddha taught: «It should not be accepted.»

Or if one had arrived at the destination, should it be accepted? The Buddha taught: «It should not be accepted.»

Or if the owner who had entrusted someone to bring the robe for lending passed away, and the person entrusted thought of accepting the robe as belonging to the deceased — should it be accepted? The Buddha taught: «It may be accepted.»

Or if one had arrived along the road, may it be accepted? The Buddha taught: «It may be accepted.»

Or if one had arrived at the destination, may it be accepted? The Buddha taught: «It may be accepted.»

At that time, a monk entrusted someone to bring a robe to another monk. The person entrusted thought of friendship with the one who had made the request, and took it for his own use — was this permissible? The Buddha taught: «It must not be taken.»

Or if one had arrived along the road, may it be taken? The Buddha taught: «It must not be taken.»

Or if one had arrived at the destination, may it be taken? The Buddha taught: «It must not be taken.»

The monk thus entrusted, feeling friendship toward the monk to whom the robe was to be given, took it for use — was this permissible? The Buddha taught: «It may be taken.»

Or if one had arrived along the road, may it be taken? The Buddha taught: «It may be taken.»

Or if one had arrived at the destination, may it be taken? The Buddha taught: «It may be taken.»

The owner who had entrusted someone to bring the robe passed away. The monk thought of accepting the robe as belonging to the deceased. Should it be accepted? The Buddha taught: «It must not be accepted.»

Or if one had arrived along the road, should it be accepted? The Buddha taught: «It must not be accepted.»

Or if one had arrived at the destination, should it be accepted? The Buddha taught: «It must not be accepted.»

The monk to whom the robe had been sent passed away. The monk entrusted to bring it then thought of accepting the robe as belonging to the deceased. Should it be accepted? The Buddha taught: «It may be accepted.»

Or if one had arrived along the road, may it be accepted? The Buddha taught: «It may be accepted.»

Or going to that place, should one accept it or not? The Buddha taught: "One should accept it."

At that time, a lay person brought a robe to the monastery and said:

"This robe is offered to the Venerable bhikkhu named…"

That bhikkhu said:

"I have no need of a robe."

The lay person then placed the robe before the bhikkhu and left. That bhikkhu, feeling uncertain, did not know what to do. The bhikkhus reported this to the Buddha. The Buddha taught:

"It is permitted: for the sake of the donor, take it and store it. When needed, it is permitted to receive and keep it."

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka Buddhayaśas and Zhu Fonian.

Revised and annotated: Bhikkhu Thích Nguyên Chứng

(Chinese translation volumes 1–21, Vietnamese translation volumes 1, 2)

Buddhist Publication Committee 2002