Lzh Mg Bu Pn 10Knives

– THE VINAYA OF THE MAHĀSĀṂGHIKA

– ELUCIDATION OF THE TENTH MISCELLANEOUS RECITATION SECTION.

THE RULE CONCERNING THE USE OF KNIVES IN MEDICAL TREATMENT.

When the Buddha was residing in the city of Śrāvastī, there was at that time a monk suffering from hemorrhoids, who said to a physician:

—Elder! Can you use a knife to treat my illness?

—I can.

Thereupon the physician thought: "These śramaṇas are intelligent and wise; if they observe me performing the treatment, they will learn from watching, and will no longer need me." He then sent all the monks away, and was about to commit an improper act, whereupon the monk grew suspicious and called out to the monks:

—Elders, please come! This physician intends to do something improper.

The monks, hearing this, immediately entered. The physician, frightened, dropped the knife and fled. The monks then brought the matter before the Blessed One. The Buddha thereupon ordered the monk to be summoned. When he had come, the Buddha asked:

—Monk! Is it true that this occurred?

—It is true, Blessed One!

—Monk! Why did you allow the physician to use a knife to treat a sensitive region? From now on, I do not permit the use of a knife to treat a sensitive region. The sensitive region is the area within four finger-breadths around the anus. If one suffers from a carbuncle or abscess in that area, I permit one to chew millet rice mixed with chicken dung and apply it over the swelling so that it suppurates; then one may ask a fellow student of the same Preceptor or Ācārya to lance it. If other parts of the body are affected by carbuncles or abscesses that require treatment with a knife, the use of a knife is permitted. If anyone uses a knife to treat the sensitive region, they commit a Sthūlātyaya offense.

This is called the use of a knife in medical treatment.

THE WATER BAG.

When the Buddha was residing in the city of Śrāvastī, there was a monk suffering from headaches who asked a physician:

—Elder! Can you pour water to treat my illness?

—I can.

Thereupon he thought: "These śramaṇas, disciples of the Śākyas, are intelligent and wise; if they see me applying water as treatment, they will not call upon me in the future." Eventually he dropped the water bag and fled. The monks brought the matter before the Blessed One. The Buddha then censured:

—Why did you use a bag to pour water as treatment? From now on, I do not permit the use of water bags. Bags include the following kinds: cowhide bags, buffalo-hide bags, and goat-hide bags. All such leather bags are not to be used to hold water. If a physician says: "This illness requires oil to be applied," one should take a hollowed piece of wood, fill it with oil, wrap it in cloth, and place it in the bathing room; sit upon it, holding sugarcane in the mouth. Or one may fold cotton cloth, soak it in oil, place it on some object so as to leave a gap through which the oil drips down onto the affected area; this incurs no offense. If one uses a leather bag to hold water, one commits a Sthūlātyaya offense.

This is called the water bag.

THE RULE CONCERNING SHAVING THE HEAD.

When the Buddha was residing in the city of Śrāvastī, there was at that time a merchant from a village called Great Forest in a southern country who drove a herd of eight buffaloes to the northern land of Kuṭa. Another merchant allowed his buffaloes to graze together with the first man's buffaloes in a marsh. At that time, a Licchavi youth caught a nāga and intended to eat it; he had captured a nāga maiden. On that day, the nāga maiden was observing Uposatha and had no mind to kill, so she allowed the man to pierce her nose and lead her away. A merchant who saw the nāga maiden's gracious appearance felt compassion arise in his heart and asked the Licchavi youth:

—Where are you taking this nāga? What do you intend to do?

—I intend to kill and eat her.

—Do not kill her; I will give you one buffalo in exchange for this nāga so that I may release her.

However, the Licchavi youth refused; in the end, the man agreed to exchange all eight buffaloes, whereupon the Licchavi said:

—This nāga's flesh is very delicious; for your sake I shall release her.

He then accepted the eight buffaloes and released the nāga maiden. Suddenly the merchant thought: "This man is wicked; I fear he may chase after the nāga maiden and capture her again." With this in mind, he followed the man to the edge of a pond. At that moment, the nāga maiden transformed into a human and said to the merchant:

—You have saved my life; I wish to repay your kindness. Please come down to the nāga palace, and I will repay you.

—That is not possible! The nāgas are fierce and unpredictable in their anger; what if they were to harm me?

—Nothing of the sort will happen! That man bound me, and I was more than capable of killing him, but because I was observing Uposatha I had no mind to kill; how much less, then, would I harm you who have given me my life? If you will not come, then wait here for a moment while I go ahead into the palace to report.

The nāga maiden then went into the palace. At that time, the merchant saw two nāgas bound at a place before the nāga gate and asked them:

—Why have you been bound?

—This nāga maiden observes a three-day fast during each half-month. We brothers were careless in guarding her and allowed her to be captured by the Licchavi youth; for this reason we have been bound. We beg you in your compassion to speak on our behalf so that we may be released. In the nāga palace there are foods that, once eaten, are not digested until the moment of death; there are foods that take twenty years to digest after eating; there are foods that take seven years to digest; and there are foods of the Jambudvīpa realm. If the nāga maiden asks what you wish to eat, you should request the food of humans of Jambudvīpa.

When the nāga maiden had made her report inside, she called the merchant in to be seated upon a jeweled couch, and said:

—What food do you wish to eat now? Do you wish to eat the kind that is not digested until the moment of death...?

—I wish to eat the food of humans of Jambudvīpa.

The nāga maiden set out various foods and beverages. The merchant then asked the nāga maiden:

—Why have those two nāgas been bound?

—You need only eat; why ask about that?

—That is not so; I wish to know the matter!

He kept asking, and at last the nāga maiden had to say:

—These individuals have committed a fault; I intend to execute them.

—Do not kill them.

—That cannot be! They must be executed.

—If you release them, I will eat.

—I cannot release them immediately; they must be punished by being banished to the human realm for six months.

And so the nāga maiden punished them by sending them to the human realm for six months. The merchant, seeing that the nāga palace was adorned with many treasures, asked the nāga maiden:

—You already possess such splendid and precious adornments; why do you still observe Uposatha?

—The lot of being a nāga carries five sufferings: at birth one manifests a nāga body; during sleep one manifests a nāga body; during sexual intercourse one manifests a nāga body; in anger one manifests a nāga body; at death one manifests a nāga body. Three times each day, the flesh and skin are scorched against hot sand that burns the body.

—Then what do you wish to attain?

—I wish to be reborn as a human being. Why? Because among animals there is suffering and no true Dharma.

—As for me, I have already obtained a human body; what then should I seek?

—Going forth into homelessness is very difficult to obtain; thus one should seek ordination.

—Under whom should one go forth?

—The Tathāgata, the Worthy One, the Perfectly Enlightened One is now residing in the city of Śrāvastī. Those who have not yet been liberated, he liberates; those who have not yet been freed, he sets free. You should go there and take ordination.

—I wish to return home.

The nāga maiden gave him eight ingots of gold and said:

—This is nāga gold; it is sufficient for your parents and relatives to use throughout their lives without exhausting it. When it is cut, it immediately becomes whole again. Now close your eyes.

Then the nāga maiden, using her supernatural power, brought him back to his home country. His traveling companion from before had already gone to inform his family that he had descended into the nāga palace. Because of this, his parents believed their son had died, and his relatives and kinsmen had gathered together in one place, weeping and lamenting. At that time, the cowherd and the woodcutters, seeing him return, hastened to bring the news to his family:

—So-and-so has returned!

His family, hearing this, was filled with great joy and went out to welcome him and bring him home. After he returned home, the family held a celebration for his return to life. He then took the eight ingots of gold and presented them to his parents, saying:

—This is nāga gold; when cut it immediately becomes whole again and will never be exhausted throughout your lives. I ask your permission to go forth into homelessness.

But his parents would not permit it. He then went to the Jetavana monastery, and a monk received him and gave him ordination. His parents afterward went to the gate of the monastery and asked the monks:

—Do you know where so-and-so is?

All replied:

—We have not seen him; we have not heard of him.

But one monk said:

—You need only stand at this gate; if he is here, in a moment he will come in or go out.

Following this guidance, the man waited at the gate for a while, and then saw his son come out. He then reproached them:

—The śramaṇa disciples of the Śākyas speak falsehoods: they see and say they have not seen; they hear and say they have not heard.

The son counseled his parents:

—Do not do things that are of no benefit. Everyone here knows that I am ordained here.

Then the parents went to where the Buddha was, bowed their heads in reverence at his feet, and sat to one side. The Buddha then taught the Dharma, instructing them so that they received benefit and joy, and attained the pure Dharma-eye. Thereafter, they said to their son:

—We are all those who have been given new life. Now that you have gone forth, the benefit is very great.

The bhikkhus who had heard the reproaches made earlier brought the matter and reported it to the Blessed One. The Buddha then instructed that the bhikkhu who had ordained the person be summoned. When the bhikkhu arrived, the Buddha asked:

—Bhikkhu! Is it true that this matter occurred?

—It is truly so, Blessed One!

—Why did you not inform the Sangha before ordaining that person? From now on, I do not permit the ordination of anyone without informing the Sangha. It is necessary to make an announcement both at the time of ordination and at the time of shaving the head. "Announcing" means announcing to the whole Sangha, or at minimum to eight senior elders. The senior elder should instruct that it be carried out in accordance with the Dharma. If one announces the head-shaving but does not announce the ordination, one incurs a Vinaya offense. If both are announced, there is no offense. If neither the ordination nor the head-shaving is announced, two Vinaya offenses are incurred. If one ordains someone outside the boundary, there is no offense. This is called the shaving of the head.

Furthermore, when the Buddha was residing at the Kalandakanivāpa Bamboo Grove monastery in the city of Rājagṛha, the Tathāgata was ordaining people everywhere—bhikkhus, bhikkhunīs, upāsakas, upāsikās, kings, elders, those of other paths, śramaṇas, and brāhmaṇas. At that time, the Buddha said to the bhikkhus:

—From now on, you too should ordain people and confer the full ordination.

Thereupon the bhikkhus, imitating the Tathāgata, spoke the words "Welcome" to ordain people, yet their beards and hair remained intact. The Buddha then said to the bhikkhus:

—Not everyone possesses the fearless golden speech of the Tathāgata, through which, upon uttering "Welcome," the beard and hair fall away of themselves. From now on, the hair must be shaved.

Thereafter, when shaving, the bhikkhus would shave the hair but not the beard, or shave the beard but not the hair. The bhikkhus brought the matter and reported it to the Blessed One. The Buddha instructed:

—Everything must be shaved. When shaving, one should first shave the beard, then the hair. If the person being shaved is difficult, shaving the hair first incurs no offense. To one newly going forth, one should not say that the going forth is pleasant; rather, one should say that the going forth is difficult—namely: eating only one meal a day, staying no more than one night in each place, sleeping only one period, eating little, drinking little, sleeping little, and waking much. Elder! Can you do this? If they reply, "I can," then the head may be shaved. If one is already a bhikkhu, shaving the hair first and the beard afterward incurs no offense.

This is called the shaving of the hair.

THE INSTRUMENTS FOR SHAVING THE HEAD.

When the Buddha was traveling through the land of Kosala and arrived at a brāhmaṇa village, at that time a father and son came carrying their tools and requested ordination, up to the point where the Buddha instructed:

—Why did you ordain those who came carrying their shaving tools? From now on, I do not permit the ordination of those who bring their tools. If a barber who carries his tools wishes to request ordination, one should tell him: "Set aside your shaving tools; then I will ordain you. After you have gone forth, if you have need, borrow them from another." Apart from barbers, the same applies to blacksmiths, carpenters, goldsmiths, leather workers, weavers, and other craftsmen of every trade—none of them may be ordained while carrying their tools. Whoever ordains someone in such circumstances incurs a Vinaya offense.

This is called the tools of one's trade.

SCHISM IN THE SANGHA.

When the Buddha was residing in the city of Śrāvastī, the Venerable Upāli came to where the Buddha was, bowed his head in reverence at his feet, stood to one side in attendance, and said to the Buddha:

—Blessed One! The Blessed One speaks of schism in the Sangha. What is meant by schism in the Sangha?

—Upāli! When a greatly virtuous bhikkhu lives in accordance with the Dharma and Vinaya and skillfully understands profound meaning, that bhikkhu is worthy of being revered, honored, and followed with compliance. If any bhikkhu regards that bhikkhu's words as contrary to the Dharma and does not comply, this constitutes discord within the Sangha, but it is not schism—so long as the Sangha within a single dwelling place recites the precepts together and performs Karman together. I have laid down that if within a single boundary and a single dwelling place, the Sangha performs the Poṣadha, the Pravāraṇā, and Karman separately, that is called schism in the Sangha.

—Blessed One! What offense does one who creates schism in the Sangha incur?

—One falls into hell for one aeon.

This is called schism in the Sangha.

HARMONY IN THE SANGHA.

When the Buddha was residing in the city of Śrāvastī, the Venerable Upāli said to the Buddha:

—Blessed One! The Blessed One speaks of harmony in the Sangha. What then is called harmony in the Sangha?

—I have laid down that when a greatly virtuous bhikkhu lives in accordance with the Dharma and Vinaya and skillfully understands profound meaning, that bhikkhu is worthy of reverence and honor. When the bhikkhus comply with and uphold the regulations, dwell together in a single dwelling place, perform the Poṣadha, the Pravāraṇā, and carry out the Karman together—that is called harmony in the Sangha.

Furthermore, the Venerable Upāli came to where the Buddha was, bowed his head in reverence at his feet, stood to one side in attendance, and then said to the Buddha:

—Blessed One! What merits does harmony in the Sangha bring?

—Upāli! It brings a wholesome karmic reward for one aeon.

This is called harmony in the Sangha.

THE FIVE HUNDRED BHIKKHUS COMPILE THE DHARMA TREASURY.

When the Buddha was residing in the city of Rājagṛha, at that time King Ajātaśatru, son of Lady Vaidehī, harbored enmity toward the people of Vaiśālī, as is fully recounted in the Sūtra of the Great Parinirvāṇa, up to the point where the Blessed One relinquished his life span beside the Releasing-the-Bow stūpa in Vaiśālī. Thereupon he proceeded toward the city of Kuśinagara, beside the river Hiraṇyavatī, the birthplace of the Mallas, in the Sala Grove, and passed into nirvāṇa beneath the twin Śāla trees.

When the time came for the cremation at the Devadhajā stūpa, the devas caused the fire not to ignite, waiting for the Venerable Mahākāśyapa. At that time, the Venerable Mahākāśyapa was sitting in meditation in the Piṇḍapātra cave on Gṛdhrakūṭa Mountain, and he thought: "The Blessed One has relinquished his life span; I wonder where he has wished to enter nirvāṇa. Where is he now?

Does he have little illness, little affliction, and does he dwell in ease?" Having thought thus, he entered meditative concentration, and using the divine eye surveyed all the worlds. He saw that the Blessed One was in the city of Kuśinagara, beside the Hiraṇyavatī River, in the birthplace of the Mallas, in the Sala Grove, between the two twin Śāla trees, about to be cremated at the Devadhajā stūpa, with the fire not yet igniting.

Seeing this, the Venerable one was sorrowful and unhappy, and he further thought: "While the relics of the Blessed One have not yet been dispersed, I should go and pay homage." He then thought again: "Now that I am coming to pay my respects to the final body of the Blessed One, I should not use supernatural powers to travel; I should go on foot." Having so thought, the Venerable one said to the bhikkhus:

—Elders! The Blessed One has passed into Parinirvāṇa. Each of you take your robes and bowl and come together to Kuśinagara to pay homage and bid farewell to the Blessed One.

The bhikkhus, hearing this, all replied:

—Excellent!

At that time, the Venerable Mahākāśyapa together with the bhikkhus set out for Kuśinagara. Along the way, they passed through a village. In this village there was an elderly bhikkhu who was residing there. The Venerable Mahākāśyapa said to the elderly bhikkhu:

—Bring your robes and bowl and come; let us go together to the city of Kuśinagara to pay homage and bid farewell to the Blessed One.

—Elder Mahākāśyapa! Let us first finish the morning meal and the midday meal and then depart.

—We should not wait until after eating.

The elderly bhikkhu implored him three times, and each time Mahākāśyapa said:

—We should not wait.

At that point, the elderly bhikkhu became angry and said:

—What urgent matter do these śramaṇas have that they are so hurried and rushed, like a dead crow not worth a single coin? Wait a little while, eat, and then we will go.

The Venerable Mahākāśyapa again said:

—Set aside the food. The Blessed One has now passed into nirvāṇa; we must arrive quickly, before the cremation takes place.

The elderly bhikkhu, upon hearing that the Buddha had passed into Parinirvāṇa, said to the Venerable Mahākāśyapa:

—Now I am forever liberated. Why so? Because that Arahant, while he was alive, always said, "This should be done, that should not be done." Now that he has passed into nirvāṇa, whether something should or should not be done, I am free to act as I please.

Upon hearing these words, Mahākāśyapa was grieved and unhappy. He then snapped his right fingers, from which fire shot forth, and at the same time his right foot pressed firmly upon the ground. The elderly bhikkhu, seeing this, was frightened and fled. Thereupon Mahākāśyapa went to where the Buddha was. The Blessed One then extended both feet from within the golden coffin. When the Venerable Mahākāśyapa saw the Buddha's feet, he uncovered his right shoulder, bowed his head in reverence, and then recited a verse:

Formed like a net.

Therefore today I

Bow at the supreme feet.

The most sublime, gentle feet

That once wandered through the world.

With great compassion saving beings,

Henceforth I shall meet them no more.

Therefore today I

Bow at the feet of the Tathāgata.

The Tathāgata saved and liberated me,

The Worthy One achieved true liberation.

Now I look for the last time,

Never to meet again forever.

All doubts have been severed,

The Supreme One free of desire,

Bringing benefit to all beings—

All are filled with joy.

Therefore today I

Bow at the feet of the Supreme One.

Such are the virtues of the Buddha,

Skillfully resolving all doubts.

This day has now passed,

The light of compassion extinguished forever.

Therefore today I

Bow at the feet of the Supreme One.

I have realized the four noble truths

And proclaimed the merits of the Buddha.

When the verse of homage was finished,

Both feet were drawn in.

---

At that time, the bhikkhus deliberated: "Who should kindle the fire for the cremation?" Then the Venerable Mahākassapa said:

—I am the eldest son of the Blessed One; let me kindle the fire for the cremation.

Thereupon the great assembly spoke with one voice: "Very well," and the cremation was performed. When it was finished, Kassapa recalled the words of the elderly bhikkhu in the village, up to the point: "Do it if you wish; if not, leave it." The Venerable then said to the bhikkhus:

—Elders! The matter of the Blessed One's relics is not our concern—kings, householders, brahmins, laymen, those seeking merit will themselves attend to the offerings. Our foremost duty is to compile the Dharma collection, lest the Dharma of the Buddha perish before long.

Everyone deliberated:

—Where should we compile the Dharma collection?

At that time, some said: "We should go to Sāvatthī"; others said: "We should go to Sāketa"; others said: "We should go to Campā"; others said: "We should go to Vesālī"; and still others said: "We should go to Kapilavatthu."

Then Mahākassapa put forward his proposal:

—We should go to Rājagaha to compile the Dharma collection. Why so? Because the Blessed One, in his final instructions, declared: King Ajātasattu, son of Vaidehī, of Rājagaha, is foremost in faith among the lay disciples of all the Śrāvakas. Moreover, that king has five hundred couches to provide for our needs; we should go to him.

Hearing this, all replied:

—So be it.

Previously, the Blessed One had instructed the Venerable Aniruddha: "When the Tathāgata passes into Parinirvāṇa, you should guard the relics and not allow the devas to take them away. For in ages past, when Tathāgatas passed into Parinirvāṇa, the devas carried off the relics, and people in the world were unable to come and pay homage, thus losing the merit. The devas can come to the human realm to make offerings, but people cannot go to where the devas are, except those with supernatural powers; therefore the relics must be carefully guarded."

At that time, the attendant Ānanda was occupied with duties of offering and could not be present. Mahākassapa, together with one thousand bhikkhus, traveled to Rājagaha and arrived at the cave on Mount Saptaparṇa. There they spread out bedding and adorned the seat of the Blessed One.

In front, to the left of the Blessed One's seat, they placed the seat of the Venerable Śāriputra; to the right, the seat of the Venerable Mahāmaudgalyāyana; next, the seat of Mahākassapa, and so on, arranging the bedding in order, then preparing all necessary provisions for four months. For the purpose of compiling the Dharma collection, all external engagements were set aside. When the great assembly had gathered, among them were those who had attained the Three Knowledges and the Six Superknowledges, with virtuous conduct completely mastered.

Among these, some had received teachings directly from the Blessed One and had memorized one collection of Vinaya; some had learned from the Śrāvaka assembly and had memorized one collection of Vinaya; some had received teachings directly from the Blessed One and had memorized two collections of Vinaya; some had learned from the Śrāvaka assembly and had memorized two collections of Vinaya. Then the great assembly deliberated together:

—From among these, we should select those who have attained the Three Knowledges and the Six Superknowledges, with virtuous conduct completely mastered, who received teachings directly from the Blessed One and have memorized two collections of Vinaya, or who have learned from the Śrāvaka assembly and memorized two collections of Vinaya.

When the selection was completed and the count was made, they found they were two persons short of five hundred, and the assembly continued to deliberate:

—We should select a full five hundred persons.

Thereupon the Elder Aniruddha went to supplement the number, but still one person was lacking. At that time, the Venerable Mahākassapa occupied the first Elder's seat; the second Elder's seat was held by one named Nadulā; the third Elder's seat by one named Upanādulā. Then the Venerable Mahākassapa himself took his own seat, leaving vacant the seats of the Venerables Śāriputra, Maudgalyāyana, and Ānanda. Thereupon the bhikkhus took their seats in order.

At that time, the Venerable Mahākassapa addressed the Elder Revata, a companion disciple of the Venerable Maudgalyāyana:

—Go up to the Trāyastriṃśa heaven and summon the bhikkhu Sudinna, saying: "The Blessed One has passed into Parinirvāṇa; the Bhikkhu Saṅgha has assembled and is about to compile the Dharma collection."

He duly obeyed and went to the Trāyastriṃśa heaven, where he announced:

—Venerable Elder! The Blessed One has passed into Parinirvāṇa; the Bhikkhu Saṅgha has assembled and is about to compile the Dharma collection; I have been sent to summon the Elder.

Upon hearing this, the bhikkhu was filled with grief and sorrow and asked:

—Has the Blessed One truly passed into Parinirvāṇa?

—Yes, Venerable.

—If the Blessed One were still dwelling in Jambudvīpa I would come, but now that the Blessed One has passed into Parinirvāṇa, the eye of the world has been extinguished.

Having spoken thus, he rose into the air by supernatural power, entered the Fire-light Samādhi, and cremated his own body. The messenger, witnessing this, returned and in the midst of the Saṅgha recounted the entire matter, up to the point: entered the Fire-light Samādhi. Thereupon the Saṅgha again sent him to the palace of Śirīṣa in the Trāyastriṃśa heaven to summon Gavāmpati; then in succession to Elder Sudarśana on Gandhamādana; to Elder Phaṭavasena on the Mountain of Sport; to Elder Vakkhali on Mount Campā; then to Elder Uttara on Mount Śuddha; to Mahāprabha, a disciple of the Venerable Maudgalyāyana, on Mount Prabhā; to Masūra, a disciple of the Venerable Śāriputra, on Mount Mandāra; and to the Venerable Rādha on Mount Māra.

All of them, upon hearing the summons, passed into Parinirvāṇa. At the same time, the Saṅgha sent a messenger to the heavenly palace of Vaiśravaṇa to summon Sumitra. The messenger arrived and announced:

—Venerable Elder! The Blessed One has passed into Parinirvāṇa; the bhikkhus have assembled and are about to compile the Dharma collection; I have been sent to summon the Elder.

The bhikkhu, upon hearing this, was filled with grief and sorrow and said:

—Has the Blessed One truly passed into Parinirvāṇa?

—Yes, Venerable!

—If the Blessed One were still in Jambudvīpa I would come, but now that the Blessed One has passed into Parinirvāṇa, the eye of the world has been extinguished.

Having spoken thus, he rose into the air by supernatural power, entered the Fire-light Samādhi, cremated his own body, and passed into Nirvāṇa. The messenger then returned and in the midst of the Saṅgha recounted the entire matter fully for the assembly to hear. Mahākassapa then said:

—Elders! Enough—let us call no more of the others. All those who have been summoned have entered Nirvāṇa of their own accord; if we continue to summon them, they will all enter Nirvāṇa, and thus the field of merit in this world will become utterly empty.

One bhikkhu said:

—Venerable Elders! The Venerable Ānanda was the attendant of the Buddha and received teachings in close proximity to him. Furthermore, the Blessed One once entrusted to him three special qualities; he should be summoned.

Mahākassapa said:

—That is not so! If this one who is still in training were to enter the assembly of those who are beyond training, with their mastery of virtuous conduct, it would be like a mangy dog entering a pride of lions.

At this time, the Venerable Ānanda had just finished arranging the matters of offering, traveled to a certain village, and reflected to himself: "Today I shall rest here; tomorrow I shall proceed to Sāvatthī." Then a deity came and said to Ānanda:

—Mahākassapa has said that the Venerable is a mangy dog.

Ānanda then thought to himself: "The Blessed One has entered Nirvāṇa; at this very time I am in need of someone to rely upon—why then am I likened to a mangy dog?"

With this thought, his heart was troubled; but then he thought again: "The Venerable Mahākassapa knows my lineage and name all too well; it is because he regards me as not having completely eradicated the fetters that he has spoken thus."

At that time, the Venerable Ānanda redoubled his efforts in walking meditation without any slackening, aspiring to utterly exhaust all the āsavas through arduous practice. Moreover, because the Blessed One had passed into nirvana, he carried a deep and aching grief in his heart, and since what he had previously heard and received had not yet been fully penetrated, he thought to himself: "The Blessed One has entrusted me with this teaching, saying that if my mind does not wander with regard to this Dharma, the āsavas will be completely extinguished — then why must I toil so strenuously?" Yet his mind still did not relinquish concentration.

He inclined himself to lie down, and before his head had even touched the pillow, all the āsavas were completely exhausted, and he attained the Three Clear Knowledges and the Six Superknowledges, with full and sovereign power. He then made use of the supernormal power of flight and traveled through the air, arriving outside the entrance of the Saptaparṇa Cave, and recited these verses:

Yet the great assembly still did not open the door for him, so he recited further verses:

At that point, the Great Mahākassapa recited these verses:

You say that you have realized it,
That you have laid down the burden of the defilements.
Son of the Gotama clan, you have not yet entered —
Enter then, O son of the Gotama clan!

When Ānanda had entered, he paid homage at the seat of the Blessed One, then in due order paid homage to the elders, and thereafter went and took his own seat. At that time, the Great Mahākassapa said to Ānanda:

—I was neither arrogant nor contemptuous of you. It was only because your practice of the path was not advancing that I wished for you to be diligent in extinguishing all the āsavas, and for that reason I spoke those words.

—I also understand! It was precisely because I had not yet exhausted the fetters, and you wished for me to be diligent in extinguishing all the āsavas, that the Venerable One spoke thus.

At that time, the Venerable Mahākassapa then asked the assembled Sangha seated there:

—Which piṭaka should be compiled first?

—The Dhamma Piṭaka should be compiled first.

—Who should be appointed to compile it?

—The Elder Ānanda should be appointed.

Ānanda then spoke:

—It should not be done this way, for there are many other elder bhikkhus.

The great assembly spoke again:

—Although there are many other elder bhikkhus, the Blessed One has entrusted you as foremost among those of great learning; therefore you should compile it.

—If the elders appoint me to compile it, then what accords with the Dharma should be gladly affirmed, what does not accord with the Dharma should be checked, and what is not in agreement should also be checked — do not refrain from checking it out of respect for me. In sum, whether something is correct in meaning or not correct in meaning, I ask that you instruct me.

—Elder Ānanda! You need only compile the Dhamma Piṭaka. What accords with the Dharma, the Sangha will rejoice in; what does not accord with the Dharma will be known in due course.

At that time, the Venerable Ānanda thought: "Now, how should I compile the Dhamma Piṭaka?" Having thought thus, he then recited the opening words of the Sūtra:

"Thus have I heard: at one time the Buddha was dwelling at Uruvelā, beside the river Nerañjarā, at the Bodhimaṇḍala." When the Venerable Ānanda had just spoken those words, the five hundred arhats of sovereign virtue instantly rose into the air and together voiced their praise:

—We have seen the Blessed One with our own eyes, and now we hear his teachings again — and they together recited: "Namo Buddhāya," then returned to their seats.

Now Ānanda recited the following verses:

Diligently cultivating meditative stillness,
Beholding the arising and passing of all phenomena.
Knowing that phenomena arise through dependent origination,
One leaves behind delusion and extinguishes the defilements.

Diligently cultivating meditative stillness,
Beholding the arising and passing of all phenomena.
Knowing that phenomena arise through dependent origination,
One realizes the cessation of all phenomena.

Diligently cultivating meditative stillness,
Beholding the arising and passing of all phenomena.
Knowing that phenomena arise through dependent origination,
One subdues the armies of Māra.

Diligently cultivating meditative stillness,
Beholding the arising and passing of all phenomena.
Knowing that phenomena arise through dependent origination,
The sunlight drives away the darkness of night.

The Venerable Ānanda thus recited all the Dhamma Piṭaka. The longer passages were compiled into the Dīrgha Āgama. The medium-length passages were compiled into the Madhyama Āgama. The miscellaneous passages were compiled into the Saṃyukta Āgama — such as those grouped by faculties, by powers, by armoring, by the path, and so forth; these groupings are what is called "saṃyukta." Beginning from one, increasing to two, to three, up to one hundred — compiled according to their respective numerical categories — became the Ekottara Āgama. The Miscellaneous Piṭaka includes the Pratyekabuddhas, the Arhats, the inspired utterances, the accounts of former deeds, the causes and conditions, the various verses, and the like; all such materials are called the Miscellaneous Piṭaka.

At that time, the Elder Ānanda then recited these verses:

—These are the eighty thousand sections of the Dhamma Piṭaka,
These teachings were heard directly from the Buddha.
These are the eighty thousand sections of the Dhamma Piṭaka,
These teachings were heard from others.
All these teachings I have preserved intact —
The Buddha himself taught the path to nirvana.
This is called the compilation of the Dhamma Piṭaka.

Following this, the great assembly asked:

—Who is able to compile the Vinaya Piṭaka?

Someone said:

—The Elder Upāli.

Upāli then spoke up:

—This cannot be so, for there are other elder bhikkhus.

Someone else said:

—Although there are other elder bhikkhus, the Blessed One has entrusted that the Elder has accomplished fourteen qualities, and apart from the Tathāgata, the Worthy One, the Perfectly Enlightened One, the Elder is foremost among those who uphold the Vinaya.

Upāli said:

—Venerable Elders! If you ask me to compile the Vinaya Piṭaka, then what accords with the Dharma, please affirm with gladness; what does not accord with the Dharma, please check it; and if something is not in agreement, you should check it rather than let it pass out of respect for me. Likewise, whatever is correct in meaning and whatever is not correct in meaning, I ask that you instruct me.

Thereupon, all said:

—Elder Upāli need only attend to the compilation. What accords with the Dharma, we will rejoice in; what does not accord with the Dharma will be known in due course.

The Venerable Upāli thought: "Today, how should I compile the Vinaya Piṭaka? With regard to the five kinds of purity, what accords with the Dharma and the Vinaya should be affirmed, and what does not accord with the Dharma and the Vinaya should be set aside." The five kinds of purity:

1. Boundary purity: At the dwelling places of the bhikkhus, limitations are established such that whatever accords with the four fundamental teachings should be used, and what does not accord should be set aside. This is called boundary purity.

2. Method purity: With regard to the laws and regulations of a country, whatever accords with the four fundamental teachings should be used, and what does not accord should be set aside. This is called method purity.

3. Precept conduct purity: When I observe that a certain bhikkhu holds the precepts and performs a particular act, if it accords with the four fundamental teachings it should be used; if it does not accord, it should be set aside. This is called precept conduct purity.

4. Elder purity: If I observe that an elder bhikkhu — such as the Venerable Śāriputra or Maudgalyāyana — performs a particular act, if it accords with the four fundamental teachings it should be used; if it does not accord, it should be set aside. This is called elder purity.

5. Custom purity: One must not do the things one did when still a layperson — for example, eating at improper times, drinking intoxicants, or engaging in sexual misconduct; all such actions are permissible in the lay world but are not permissible for one who has gone forth. This is called custom purity.

Venerable Elders! If these matters accord with the Dharma, please affirm them with gladness; if they do not accord with the Dharma, please speak up.

At that time, the bhikkhus replied:

—If they accord, they shall be used; if they do not accord, we will check them at that time.

Then the Venerable Upāli said to Ānanda:

—The Elder has committed offenses and must confess them before the pure Sangha.

—What offenses have I committed?

—The Blessed One, on three occasions, established the rule not permitting women to go forth into homelessness, yet you requested it of the Blessed One three times — this constitutes an offense of transgressing the Vinaya.

At that time, the Venerable Mahākassapa threw a wooden token onto the ground, saying:

—This is the first token.

Immediately, the entire great trichiliocosm trembled.

Furthermore, when the Buddha was residing at Vesālī, he said: "Ānanda! This place of Vesālī, at the Pāvālika Caitya, is very pleasant; if anyone has attained the four bases of supernormal power, they may extend their lifespan for a kalpa, or beyond a kalpa; if the Buddha remains in the world, people of the world will be able to see him" — yet you said only "So it is, Blessed One! So it is, Sugata!" and did not request the Buddha to remain in the world. This therefore constitutes an offense of transgressing the Vinaya. He continued and threw down the second token.

Furthermore, when sewing the saṃghāṭī robe for the Blessed One, you stepped upon it with your right foot — did you not know that this saṃghāṭī robe is a sacred stūpa that devas and humans ought to venerate and make offerings to? For this reason you committed an offense of transgressing the Vinaya. He continued and threw down the third token.

Furthermore, the Buddha said: "Ānanda! Go and fetch water" — saying this three times — yet you did not bring water for the Blessed One. This therefore constitutes an offense of transgressing the Vinaya. He continued and set down the fourth token.

Furthermore, the Buddha said: "Ānanda, when I am about to enter Nirvana, you should inform me, and I will set aside the minor rules for the bhikkhus," but you did not make this request, and therefore you committed an offense of transgressing the Vinaya. Continue placing down the fifth lot.

Furthermore, at the time of the Buddha's parinirvana, you showed the Buddha's male organ to bhikkhunīs, and therefore you committed an offense of transgressing the Vinaya. Continue placing down the sixth lot.

Furthermore, at the time of the Buddha's parinirvana, the elder women of the warriors came weeping and caused their tears to fall upon the feet of the Blessed One; you were the attendant and did not prevent this, and therefore you committed an offense of transgressing the Vinaya. Continue placing down the seventh lot.

At that time, Ānanda did not accept two of the offenses, and spoke as follows:

—Venerable elders! All the Buddhas of the past have had four assemblies; therefore I requested the Buddha three times to ordain bhikkhunīs. As for the occasion when the Buddha was at Vaiśālī and three times gave intimation, and I did not request the Buddha to remain in the world—at that time I was still one in training, and my mind was obscured by Māra, and so I did not make the request. In this matter I have committed only five offenses of transgressing the Vinaya.

Thereupon the elder made confession in accordance with the Dharma.

At that time, the Venerable Upāli then addressed the great assembly:

—Venerable elders! This is the sequence of the nine categories of rules:

1. Pārājika.

2. Saṅghādisesa.

3. The two Aniyata rules.

4. The thirty Nissaggiya rules.

5. The ninety-two Pācittiya rules.

6. The four Pāṭidesanīya rules.

7. The Sekhiya rules.

8. The seven Adhikaraṇasamatha rules.

9. The Anudhamma rules.

Did the Blessed One, at such-and-such a place, on account of such-and-such a bhikkhu, lay down these rules?

At that time, the great assembly replied together:

—It is so, Upāli! It is so, Upāli!

Upāli continued:

—In the Vinaya the following five matters are recorded:

1. Sūtra.

2. Vinaya.

3. Meaning.

4. Teaching.

5. Light and heavy.

1. Sūtra: refers to the five collections of Sūtras.

2. Vinaya: that is, the two collections of Vinaya, the extensive and the concise.

3. Meaning: the meaning of each sentence.

4. Teaching: the four fundamental teachings that the Blessed One expounded for Kṣatriyas, Brahmins, and householders.

5. Light and heavy: stealing goods valued at five māsas or more is a heavy offense; below five māsas is a light offense, constituting a Thullaccaya offense.

These are called the five matters recorded in the Vinaya. Venerable elders should study them thus.

There are also five further Vinaya categories:

1. The concise Vinaya.

2. The extensive Vinaya.

3. The regional Vinaya.

4. The firm Vinaya.

5. The proper Vinaya.

1. The concise Vinaya: that is, the five classes of rules.

2. The extensive Vinaya: that is, the two collections of Vinaya.

3. The regional Vinaya: in the border region of Śroṇa, five masters are permitted to confer bhikkhu ordination.

4. The firm Vinaya: upon receiving the Kaṭhina robe, five matters may be set aside, from communal meals until one may go anywhere without needing to inform one's co-residents.

5. The proper Vinaya: herein a lawful Kammavācā and a harmonious Kammavācā—this is called acting in accordance with the Vinaya. Other forms are non-Kammavācā (unlawful Kammavācā).

Venerable elders, at this point the compilation of the Vinaya Piṭaka is complete.

Thereupon the great assembly summoned the one thousand bhikkhus who were outside and said:

—Venerable elders! Thus has the Dhamma Piṭaka been compiled; thus has the Vinaya Piṭaka been compiled.

At that time, a bhikkhu said:

—Venerable elders! The Blessed One previously said to Ānanda that he wished to set aside certain minor rules for the bhikkhus—so which rules were to be set aside?

A bhikkhu said:

—If the Blessed One wished to set aside minor rules, the rules of deportment should be set aside.

A bhikkhu said:

—Not only the rules of deportment, but the Sekhiya rules should also be set aside.

A bhikkhu said:

—The four Pāṭidesanīya rules should also be set aside.

A bhikkhu said:

—The ninety-two Pācittiya rules should also be set aside.

A bhikkhu said:

—The thirty Nissaggiya Pācittiya rules should also be set aside.

A bhikkhu said:

—The two Aniyata rules should also be set aside.

At that time, the group of six bhikkhus then said:

—Venerable elders! If the Blessed One were still present in the world, all rules should be set aside entirely.

Mahākāśyapa, whose deportment was as majestic as the Blessed One's, then spoke:

—Alas! Alas! Do not speak such words.

Immediately all the great assembly fell silent. Mahākāśyapa then continued:

—Venerable elders! If what has been established is then opened up again, it will cause outsiders to say: "While Gautama was alive the holy Dharma flourished; now that he has entered parinirvana, the teaching has declined." Venerable elders! What has not yet been established should not be added; what has already been established, we should follow and practice.

—But from whom were these teachings heard?

—They were heard from the Venerable Dharmabala, concerning the Vinaya, the Abhidharma, the Saṃyukta Āgama, the Ekottarika Āgama, the Madhyama Āgama, and the Dīrgha Āgama.

—And from whom did Dharmabala hear them?

—He heard them from the Venerable Puṣpavaddhana.

—From whom did the Venerable Puṣpavaddhana hear them?

—He heard them from the Venerable Dharmaśreṣṭha.

—From whom did Dharmaśreṣṭha hear them?

—He heard them from the Venerable Saṃghadeva.

—From whom did Saṃghadeva hear them?

—He heard them from the Venerable Nāgabodhi.

—From whom did Nāgabodhi hear them?

—He heard them from the Venerable Dharmapūrva.

—From whom did Dharmapūrva hear them?

—He heard them from the Venerable Dīnānaga.

—From whom did Dīnānaga hear them?

—He heard them from the Venerable Dharmagupita.

—From whom did Dharmagupita hear them?

—He heard them from the Venerable Jīvaka.

—From whom did Jīvaka hear them?

—He heard them from the Venerable Puṇḍarīka.

—From whom did Puṇḍarīka hear them?

—He heard them from the Venerable Yaśas.

—From whom did Yaśas hear them?

—He heard them from the Venerable Kṣāntidhara.

—From whom did Kṣāntidhara hear them?

—He heard them from the Venerable Jīvagupta.

—From whom did Jīvagupta hear them?

—He heard them from the Venerable Sugupta.

—From whom did Sugupta hear them?

—He heard them from the Venerable Gogupta.

—From whom did Gogupta hear them?

—He heard them from the Venerable Kuśāla.

—From whom did Kuśāla hear them?

—He heard them from the Venerable Māgudha.

—From whom did Māgudha hear them?

—He heard them from the Venerable Mahānāma.

—From whom did Mahānāma hear them?

—He heard them from the Venerable Śakagupta.

—From whom did Śakagupta hear them?

—He heard them from the Venerable Mukta.

—From whom did Mukta hear them?

—He heard them from the Venerable Kuha.

—From whom did Kuha hear them?

—He heard them from the Venerable Dharmottara.

—From whom did Dharmottara hear them?

—He heard them from the Venerable Indragupta.

—From whom did Indragupta hear them?

—He heard them from the Venerable Jeta.

—From whom did Jeta hear them?

—He heard them from the Venerable Sutejaḥsvara.

—From whom did Sutejaḥsvara hear them?

—He heard them from the Venerable Sthavirapāla.

—From whom did Sthavirapāla hear them?

—He heard them from the Venerable Upāli.

—From whom did Upāli hear them?

—He heard them from the Buddha.

—From whom did the Buddha hear them?

—He was self-enlightened without a teacher, and did not hear from anyone. The Buddha possesses immeasurable wisdom; for the benefit of sentient beings he transmitted them to Upāli. Upāli transmitted them to Sthavirapāla. Sthavirapāla transmitted them to Sutejaḥsvara. Sutejaḥsvara transmitted them in succession down to the Venerable Dharmabala, and Dharmabala transmitted them to me and to others.

Summary verse:

This is called the compilation of the Dhamma Piṭaka by five hundred bhikkhus.

End of the thirty-second fascicle.

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Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh