Lzh Mg Bu Pn 5Illness

– THE MAHĀSĀṂGHIKA VINAYA

– A CLEAR EXPLANATION OF THE SIXTH MISCELLANEOUS RECITATION CHAPTER.

THE MATTER OF A SICK BHIKKHU.

When the Buddha was residing in the city of Śrāvastī, as described in detail above. The Buddha said to Ānanda:

—Go and bring the door key here; the Tathāgata wishes to inspect the monks' quarters.

Ānanda replied:

—Excellent, Blessed One.

Then he took the door key and followed behind the Blessed One. The Blessed One then went to a dilapidated room and saw a bhikkhu who was sick, lying in his own excrement and urine, unable to rise. The Buddha asked:

—Bhikkhu! How is your strength? Is the pain increasing or decreasing?

—Blessed One, the pain only increases and does not decrease.

—Were you able to eat today?

—No, Blessed One.

—Were you able to eat yesterday?

—No, Blessed One.

—Were you able to eat the day before?

—No, Blessed One. I have not been able to eat for seven days now.

—Is there food but you cannot eat it, or is there no food and therefore you do not eat?

—There is no food, Blessed One.

—Is your preceptor here?

—No, Blessed One.

—Is there a fellow disciple of your preceptor?

—No, Blessed One.

—Is there your instructor?

—No, Blessed One.

—Is there a fellow disciple of your instructor?

—No, Blessed One.

—Are there no bhikkhus in the adjacent rooms?

—Blessed One, because I am foul-smelling, they disliked it and have moved elsewhere. Thus I am alone and suffering greatly, Blessed One. I am utterly alone, O Sugata.

—Do not grieve. I will be your companion. Bhikkhu, hand me your robe; I will wash it for you.

At that moment, Ānanda said to the Buddha:

—Leave it, Blessed One. Allow me to wash the sick bhikkhu's robe.

—You wash the robe; I will pour water.

Then Ānanda washed the robe while the Blessed One poured water. When the washing was done, he went and spread it to dry in the sun. After that, Ānanda carried the sick bhikkhu and laid him on an open piece of ground, wiped away the filth, took the bed, bedding, and all impure articles outside, sprinkled water in the room, swept it clean, wiped the floor with a cloth, washed and cleaned the mattress, mended the rope bed, and placed it back in its former position. He then bathed the sick bhikkhu and laid him back down on the bed.

At that moment, the Blessed One, with his soft, golden-hued hand adorned with immeasurable merit, placed it upon the bhikkhu's forehead and asked:

—Is the pain increasing or decreasing?

—Through the grace of the Blessed One placing his hand upon my forehead, all suffering has completely ceased.

Thereupon the Blessed One spoke the Dharma in accordance with the sick bhikkhu's condition, causing him to give rise to a mind of joy. The Blessed One then continued to teach the Dharma, enabling the bhikkhu to attain the pure Dharma-eye. After the bhikkhu had recovered from his illness, the Blessed One proceeded to where a large gathering of bhikkhus was assembled, spread out his sitting cloth, sat down, and related the above matter in full to the bhikkhus. Then he asked who the bhikkhu in the adjacent room was. That one replied:

—It is I, Blessed One.

The Buddha then spoke to the bhikkhus:

—When those who share the holy life with you fall ill, if you do not care for one another, who will? You each come from different clans and different families; out of faith you have left the household life and gone forth to live without a home. You all share the single clan-name of the Śākya śramaṇas and together cultivate the holy life.

If you do not care for one another, who will? Bhikkhus, just as the Ganges, the Yamunā, the Sarabhū, and the Mahī flow into the great ocean and lose their former names, merging into one taste called the great ocean—so too it is with you. Each has abandoned their former clan-name and together bears the single clan-name of the Śākya śramaṇas.

If you do not care for one another, who will? Just as people of the Kṣatriya, Brāhmaṇa, Vaiśya, and Śūdra castes, each from different clans, when they sail together upon the great ocean are all called seafarers—so too, bhikkhus, you each come from different clans and different families; out of faith you have left the household life and gone forth to live without a home, all bearing the single clan-name of the Śākya śramaṇas.

If you do not care for one another, who will? If a bhikkhu is ill, the preceptor must care for him. If there is no preceptor, the fellow disciple of the preceptor must care for him.

If anyone does not care for him, they commit the offense of Duṣkṛta. If there is an instructor, the instructor must care for him. If there is no instructor, the fellow student of the instructor must care for him.

If anyone does not care for him, they commit the offense of Duṣkṛta. If there is a roommate, the roommate must care for him. If there is no roommate, the bhikkhu in the adjacent room must care for him.

If he does not care for him, he commits the offense of Duṣkṛta. If there is also no one in the adjacent room, the Saṃgha must appoint someone to care for him. However many people the sick person needs, that many must be appointed.

If no one cares for him, the entire Saṃgha commits the offense of Duṣkṛta.

Bhikkhus, go and care for the bhikkhu in the adjacent room.

Then the Buddha manifested by transformation a sick novice not far from himself, and said:

—You should also care for that sick novice. This is your assigned act of merit as a form of admonishment.

Furthermore, when the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, two bhikkhus from the southern region were traveling together to visit the Blessed One. On the way, one bhikkhu fell ill. The other bhikkhu waited for two or three days, then said to the sick bhikkhu:

—I wish to go ahead to visit the Blessed One. When you have recovered from your illness, come afterwards.

—Elder, please wait until I am well and then let us go together.

—Elder, I have not seen the Blessed One for many days. My longing is like that of a person parched with thirst. I can wait no longer. When you are well, you may come afterwards.

Then that bhikkhu went to where the Blessed One was, bowed his head in reverence at his feet, and stood to one side. Though the Buddha knew, he still asked:

—Where have you come from?

The bhikkhu then related the above matter in full to the Blessed One. The Buddha admonished him:

—Bhikkhu, that was a wrongful act. If there is a bhikkhu whose mind is filled with heedlessness, who is lazy and not diligent, who cannot restrain his faculties, who chases after the six sense-pleasures—even if he lives near me, he does not see me and I do not see him. On the other hand, if there is a bhikkhu who restrains his faculties, whose mind is not heedless, who is devoted to contemplation of the path—even if he lives far from me, he still sees me and I see him. Why is this? Because he accords with the Dharma-body of the Tathāgata, destroys evil deeds, abandons craving, and cultivates stillness and tranquility. Bhikkhu, having gone forth together to practice the holy life, if you do not care for one another, who will? Go back and tend to that sick bhikkhu.

Furthermore, when the Buddha was residing in the city of Śrāvastī, as described in detail above. At that time, two bhikkhus from the country of Pāṭaliputra were traveling together to visit the Blessed One. When they reached the village of Oṅ, one bhikkhu fell ill. The other bhikkhu waited for two or three days, then said to the sick bhikkhu:

—I wish to go ahead to visit the Blessed One. When you have recovered, you may come afterwards.

—Elder, please wait until I am well and then let us go together.

—Elder, I have not seen the Blessed One for many days. My longing is like that of a person parched with thirst. I can wait no longer.

—If you are truly determined to go, then please convey a message for me to the householder Caityaka.

Then that bhikkhu went to the householder and said:

—Dear layman, the two of us have come from afar, wishing to visit the Buddha. But now one of us has fallen ill and must temporarily remain here. I ask you, layman, to please look after him on my behalf. I wish to go ahead to pay my respects to the Blessed One.

—Venerable sir, you should remain and care for each other. When he has recovered, you can both go together.

—Householder, that is not possible. I have not seen the Buddha for many days and I long for him as a thirsty person longs for water.

—Even if you go there, the Blessed One will surely tell you to return. You will only have made the journey in vain and for nothing.

The bhikkhu remained determined and went to where the Buddha was, bowed his head in reverence at his feet, and stood to one side. Though the Buddha knew, he still asked:

—Where have you come from?

The bhikkhu then related the above matter in full to the Blessed One. The Buddha admonished him:

—Bhikkhu, that was a wrongful act. You all come from different clans; out of faith you have left the household life and gone forth to live without a home, all bearing the clan-name of the Śākyas. When one is ill and you do not care for one another, who will? Go back and care for that sick bhikkhu.

Again, when the Buddha was dwelling at Shravasti, as described in detail above. At that time, a certain monk came from the north, wishing to visit the Blessed One, but hearing along the way that there was a sick monk on the road, he thought to himself: "The Blessed One has established the rule that whenever one encounters a sick person, one must care for him. If I meet that person, I will not be able to simply leave." Thinking thus, he turned back and took a different road to reach the Blessed One, then bowed his head and prostrated at the Blessed One's feet, and stood to one side. The Buddha knew, yet still asked:

—Where have you come from?

—Blessed One! I have come from the north.

—By which road did you travel?

—I came by such-and-such road.

—For what reason did you abandon the main road and take the roundabout way?

—The monk then reported the matter in full to the Blessed One. The Buddha immediately rebuked him:

—Monk! That was a wrongful act. And so on … (up to): You must return and care for the sick monk.

THE METHOD OF CARING FOR A SICK MONK.

If a monk is traveling together with merchants and falls ill in a desolate place, his fellow monk must not abandon him but must take him along, carry his robes and bowl for him, stay close by to assist him, and not depart from his side. If the sick monk cannot walk, one should approach the merchants and hire them to transport him, saying:

—Good sir! This renunciant has fallen ill and cannot keep pace with the group. Please convey him so that he may escape this peril.

If they agree, that is well. But if they say: "Venerable sir, my cart is already heavily loaded," one should say:

—Good sir! I will repay you the cost of fodder and grass.

If they agree, one should not seat the sick monk on a cow-drawn cart carrying horse fodder and the like, but rather on a bullock-drawn cart carrying other goods. If the illness is severe and the monk has no discernment, there is no offense in riding the cart. If transportation by cart is not possible, one should leave behind someone capable of caring for the sick monk—one, two, or three persons—and say:

—Please care for this sick monk; I will go into the village to find a conveyance and come back to fetch him.

At the same time, one should leave behind sufficient provisions so that those who remain do not lack for anything. If everyone refuses, saying: "Who would sacrifice their life in this desolate place?" and no one is willing to stay, one still must not simply leave, but must erect a shelter, spread grass as bedding, light a fire, provide firewood and water, and leave behind timely medicines, medicines to be used at night, medicines to be used for seven days, and medicines for lifelong use. Then one should say to the sick monk: "Elder, please remain here at ease. I will go to the next village to find a conveyance and return." Upon arriving in the village, one must not circumambulate stupas or pay calls on preceptors or teachers, but should immediately say to the monks dwelling in the village:

—There is a sick monk in the wilderness; let us go together to bring him back here.

If they ask: "Where?" one should reply: "At such-and-such place."

If they say: "That place is full of tigers and wolves; they have surely devoured everything without leaving a trace!"—even upon hearing this, one must not remain there but must return to look. If from afar one sees crows, one must still not turn back but must continue to that place. If the monk is found dead, one should pay reverence to the physical remains. If he is still alive, one should bring him into the village and say to the resident monks:

—Venerable elder! This is the monk who was ill at that place; I have been caring for him. I now bring him here and request that you, venerable elder, look after him.

If that monk refuses to look after him, he incurs an offense of transgressing the Vinaya. If there are no monks present, one should say to a male lay disciple:

—Good sir! There is a sick monk in that desolate place; please lend me a cart to go and fetch him.

If the donor asks: "Where?" and so on … up to bringing the sick monk to the donor's home, one should lay him in a separate, secluded room. If there are many people, one should request two or three persons who know how to nurse the sick to assist in caring for him.

If the sick monk says: "I need more people around for company," all should remain in that place to comfort and encourage him. Or if the sick monk requests a prior meal, a subsequent meal, timely medicines, medicines for use at night, medicines for seven days, or medicines for lifelong use, these should be provided without delay. If a visiting monk arrives, one must not say immediately: "Venerable elder! Please look after this sick monk," but should say: "Welcome, venerable elder."

Then one should carry his robes and bowl, prepare a seat, and offer water for washing his feet and oil for anointing them. If he arrives at the proper time, one should provide him with a prior and a subsequent meal. If he arrives at an improper time, one should offer him fruit juice outside of meal time. After he has rested, one should say:

—Venerable elder! I have been caring for this sick monk for a long time now; it is now your turn to look after him in my place. If the sick monk passes away, one should make offerings to the relics.

If a monk and a nun are traveling together with merchants and the nun falls ill, the monk must not abandon her but should instruct those who are traveling together that companions on the road must help one another—as described in the case of the monk above—except for physically lifting and supporting her. If massage or anointing the body with oil is needed, one should hire a woman to do it. If she passes away and has robes and a bowl, these should be used as payment for those who perform the cremation. If she has no robes or bowl, the matter should be left aside. If a lay person criticizes, saying: "Why did you leave the corpse behind and go away?"—if one is able to regard that body as no different from earth, one may carry it to a distant place.

At that time, the Venerable Upali addressed the Buddha:

—Blessed One! If a monk of great virtue falls ill, how should he be cared for?

The Buddha said to Upali:

—If a monk of great virtue falls ill, he must not be placed in a cramped, small, or ugly room; he must not be placed near a thoroughfare. He should instead be laid in a well-ventilated, spacious room. His fellow disciples, his personally dependent disciples, and his formally dependent disciples must attend on him constantly on both sides, sweeping the room, spreading sand, wiping the floor, burning fragrant incense to dispel unpleasant odors, and arranging the beds and seats with proper care.

If visiting monks come to inquire after the sick, a prior and subsequent meal should be prepared for them.

If they arrive at an improper time, non-meal-time drinks should be provided.

If they have any questions, the sick monk should answer. If the sick monk is too weak, the attendant should answer on his behalf.

If a male lay disciple comes to inquire after him, one should say:

—Welcome, good sir.

Then invite him to be seated, and explain:

—You are acquiring very great merit, for the Blessed One has said:

—To visit a virtuous monk who is ill is no different from visiting Me.

If someone makes an offering, one should pronounce a blessing and then receive it.

If the sick monk wishes to urinate or defecate and the need is urgent, he must not be made to wait but must be assisted immediately.

If the sick monk is unable to go outside, three chamber pots should be provided: one given to the sick monk, one taken outside, and one washed clean, anointed with oil, and left to dry in the sun, to be used in rotation. Furthermore, one person should stand at the door to prevent anyone from entering abruptly, and one person should remain close to the sick monk to preach the Dharma and offer comfort at appropriate times. Thus, Upali, when a monk of great virtue is ill, he should be cared for in this way.

Then the Venerable Upali again asked the Blessed One:

—When a monk of lesser virtue falls ill, how should he be cared for?

The Buddha said to Upali:

—When a monk of lesser virtue is ill, he should not be placed in a spacious, well-ventilated room, lest the unpleasant odors spread outside; nor should he be placed in an overly secluded and hidden spot, lest he die without anyone knowing. He should be placed in the midst of the community. If the sick monk has a preceptor, a teacher, fellow disciples, personally dependent disciples, or formally dependent disciples, these persons should care for him.

If there are none, the Sangha should assign a caregiver—one, two, or three persons—to look after him. If the sick monk has, in addition to his robes and bowl, money for purchasing medicine, one should take it and go buy medicine for him. If he has none, the Sangha should provide funds.

If the Sangha has none and the sick monk has robes and bowl of value, these should be sold to obtain money for purchasing necessities for him. If the sick monk is attached to his possessions, one should report to the Sangha:

—Venerable Sangha! The monk so-and-so is ill but does not understand impermanence, and clings to his robes and bowl, refusing to allow them to be exchanged for other things.

After reporting to the Sangha, one should use gentle and skillful words to persuade him, until he understands clearly, and only then take his robes and bowl to exchange. If there is still nothing, one should go and beg for the necessary items to bring to him. If begging also yields nothing, one should take the best food of the Sangha and offer it to him. If there is none of that either, the caregiver should take two bowls into the village for alms and then offer the one with better food to the sick monk. Thus, Upali, this is the manner of caring for a monk of lesser virtue who is ill.

If a sick person possesses the following five qualities, they are very difficult to care for. These are:

1. Unable to take medicine suitable for the illness or eat food suitable for the illness.

2. Does not follow the advice of the caregiver.

3. Does not know whether the illness is improving or worsening.

4. Cannot endure the pain.

5. Lazy and without wisdom.

These are called the five qualities of a sick person that make it difficult for a caregiver to look after them.

If a sick person possesses the following five qualities, they are easy to care for. These are:

1. Able to take medicine suitable for the illness and eat food suitable for the illness.

2. Follows the advice of the caregiver.

3. When asked, is able to report whether the illness is improving or worsening.

4. Is able to endure the pain.

5. Diligent and possessed of wisdom.

These are called the five qualities of a sick person that make it easy for a caregiver to look after them.

If a person possesses the following five qualities, they are unable to care for the sick. These are:

1. Is easily disgusted and cannot empty the bedpan containing excrement and urine, or the spittoon, and so forth.

2. Cannot seek out medicine suitable for the illness or food suitable for the illness to assist the patient.

3. Cannot regularly and appropriately teach the Dharma for the patient to hear.

4. Has a mind filled with hope for gain.

5. Begrudges the effort of their own labor.

These are called the five qualities that make one unable to care for the sick.

Whoever fulfills the following five qualities is able to care for the sick. These are:

1. Is not easily disgusted and is able to empty the bedpan containing excrement and urine, or the spittoon, and so forth.

2. Is able to seek out medicine suitable for the illness and food suitable for the patient.

3. Is able to regularly and appropriately teach the Dharma for the patient to hear.

4. Has no mind filled with hope for gain.

5. Does not begrudge the effort of their own labor.

These are called the five qualities that enable one to look after the sick.

If a patient possesses the following nine qualities, even though their lifespan has not yet been exhausted, they will certainly die suddenly. These are:

1. Knowing which foods are harmful, yet still craving to eat them.

2. Living without moderation.

3. Eating again before the food already in the stomach has been digested.

4. Forcing oneself to vomit out food that has not yet been digested.

5. Suppressing the need to defecate when the food has been digested and the body needs to eliminate.

6. Eating food unsuitable for the illness.

7. Eating food suitable for the illness but without moderation.

8. Being lazy.

9. Lacking wisdom.

These are called the nine qualities that will certainly lead to sudden death.

Furthermore, if a person possesses the following nine qualities, they will not die suddenly. These are:

1. Knowing which foods are not beneficial and therefore eating them sparingly.

2. Knowing how to live with moderation.

3. Eating again only after the food in the stomach has been fully digested.

4. Not forcing oneself to vomit.

5. Not forcibly suppressing elimination.

6. Not eating food unsuitable for the illness.

7. Eating food suitable for the illness and eating with moderation.

8. Not being lazy.

9. Possessing wisdom.

These are called the nine qualities of a person who will not die suddenly.

The Buddha said to Upāli:

—There are three kinds of sick persons. These are:

1. There is a kind of sick person who receives medicine suitable for the illness, food suitable for the illness, and a caregiver who tends to them in accordance with the Dharma, yet dies.

2. There is a kind of sick person who does not receive medicine suitable for the illness, does not receive food suitable for the illness, yet has a caregiver who tends to them in accordance with the Dharma, and survives.

3. There is a kind of sick person who receives medicine suitable for the illness, food suitable for the illness, and a caregiver who tends to them in accordance with the Dharma, and the illness will certainly improve and not lead to death.

O Upāli! Among the monks who fall ill, some die because there is no one to care for them in accordance with the Dharma, and some survive because they have someone to care for them in accordance with the Dharma. Therefore, one should skillfully look after the sick so as to bring them peace and ease—this is indeed the gift of life. Hence, caring for the sick brings very great merit, and all the Buddhas rejoice in it. This is called the proper manner of caring for the sick.

THE MATTER OF MEDICINE.

While the Buddha was traveling in the land of Kosala, the Venerable Śāriputra was struck by an attack of wind-ailment. The monks then brought the matter and reported it in full to the Blessed One. The Buddha thereupon asked:

—O monks! What medicine is needed?

—Blessed One! The medicine harītakī is needed.

—From now on, I permit sick monks to take harītakī.

The Buddha then said to the monks:

—Wait until I return to Śrāvastī; remind me, and I will establish the regulations concerning medicine for my disciples.

When the Buddha returned to Śrāvastī, the monks reported to the Buddha:

—Blessed One! We pray that the Blessed One, for the sake of his disciples, establish regulations concerning medicine. Now is the appropriate time.

—O monks! From now on, I permit sick monks to take medicine. Concerning medicines, there are various kinds: roots taken at the proper time, and roots taken at an improper time. Likewise, stalks, bark, leaves, fruits, and beverages.

—Roots taken at the proper time: radish, onion, the root of kañcana, the root of ālambu, taro, the root of madhurika, and the root of lotus. These are eaten together with food and are therefore called roots of the proper time.

—Roots taken at an improper time: the root of the vaṭa tree, the root of the piper plant, the root of the willow, the root of the khadira tree, the root of the sujañja tree. Such kinds are not eaten together with food and are therefore called roots of an improper time. In addition, stalks, bark, leaves, flowers, and fruits are similarly classified.

—Beverages: these include beverages of the proper time and beverages of an improper time.

—Beverages of the proper time: all rice water, rice-flour water, milk, sour milk, and plain water. These are called beverages of the proper time.

—Beverages of an improper time: all kinds of beans, all grains, all varieties of grain soaked in water in which the kernels have not yet split open, and also ghee, oil, honey, and rock sugar. These are called beverages of an improper time.

If a sick monk's physician says, "If he eats, he will live; if he does not eat, he will die," then one should take a pot, rinse it seven times until it is thoroughly clean, then take a handful of grain, winnow it carefully, place it in a cloth bag tied tightly shut, put it into the pot and cook it so that the heads of the grain kernels do not split open, and then give it to the sick person to drink.

All earths likewise have a proper time and an improper time; with the exception of eight kinds of ash, all other kinds of ash also have a proper time and an improper time. This is called the matter of medicine.

THE MUTUAL RESPONSIBILITIES BETWEEN TEACHER AND STUDENT.

When the Buddha was residing in Śrāvastī, as has been described in detail above. At that time, a monk of one rains-retreat was leading along a student who had no rains-retreats at all; each of his two shoulders bore a bag of robes, on his head he carried another bag, his left hand held a bowl and leather shoes, and his right hand carried a water vessel and a leather bag of oil, and together they came before the Buddha, bowing their heads in homage. The bag of robes on the teacher's head fell onto the Buddha's knee; the Buddha brushed it aside, and although he knew the answer, he still asked:

—Whose is this?

—Blessed One! It belongs to the student traveling with me.

—How many rains-retreats have you completed?

—One rains-retreat, Blessed One!

—How many rains-retreats has the student completed?

—None, Blessed One!

—You have completed only one rains-retreat and you are already tending a student who has completed none—this is like a weak person trying to rescue another weak person.

The Buddha then said to the monks:

—One who has not subdued oneself wishing to subdue others—this cannot be. One who has not restrained oneself wishing to restrain others—this truly cannot be. One who has not liberated oneself wishing to liberate others—this truly cannot be. One who has not freed oneself wishing to free others—this truly cannot be.

O monks! One who has first subdued oneself and then subdues others—this is possible. One who has first restrained oneself and then restrains others—this is possible. One who has first liberated oneself and then liberates others—this is possible. One who has first freed oneself and then frees others—this is possible. O monks! From now on, I do not permit monks of fewer than ten rains-retreats to lead others forth into homelessness and confer full ordination.

After the Buddha had established the rule against monks of fewer than ten rains-retreats conferring full ordination, Nanda and Upananda, upon completing ten rains-retreats, led others forth and conferred full ordination yet failed to instruct them. These disciples were like cattle at large and goats at large, living in an unruly and undisciplined manner, without knowing how to restrain themselves, lacking purity, their deportment incomplete, not knowing how to serve the preceptor and the teacher, not knowing how to be obedient to elder monks, not knowing the proper conduct for entering villages, not knowing the proper conduct in remote places, not knowing the proper conduct in the assembly, not knowing how to put on the robe and carry the bowl.

The monks then brought this matter and reported it in full to the Blessed One. The Buddha immediately taught:

—From now on, only one who has fulfilled the following ten conditions shall I permit to lead others forth and confer full ordination. These ten conditions are:

1. Maintains the precepts.

2. Has heard much of the Abhidharma.

3. Has heard much of the Vinaya.

4. Has studied the precepts.

5. Has studied concentration.

6. Has studied wisdom.

7. Is able to absolve offenses and to direct others in the absolution of offenses.

8. One is able to care for the sick and to ask others to care for the sick.

9. When a disciple encounters difficulty, one is able to rescue him, or to ask others to rescue him.

10. One has completed ten rains-retreats.

These are called the ten conditions upon which I permit the ordination of one who goes forth to receive the Full Ordination. At the minimum, one who has completed ten rains-retreats and knows the two sections of the Vinaya is also permitted to act as a preceptor.

Furthermore, when the Buddha was dwelling at Śrāvastī, as told in full above. At that time a bhikkhu passed away, and two disciples who had been living together with him, overcome with grief and sorrow, sat together at the foot of a tree like merchants who had suffered a great loss. The Buddha, though knowing, still asked the bhikkhus:

—Who are those bhikkhus?

The bhikkhus then reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—From now on, I permit one to invite a preceptor for dependence and to honor him as one's Upādhyāya. The procedure for requesting a dependence-preceptor is as follows: bare the right shoulder, kneel down, place the hands upon his feet, and speak thus:

"Venerable Upādhyāya, may you look upon me with compassion. I, so-and-so, hereby request the Venerable Upādhyāya to be my dependence-preceptor. May the Venerable Upādhyāya be my dependence-preceptor. I take up residence in dependence upon the Venerable Upādhyāya." (The same words are to be spoken a second and third time.)

Furthermore, there were bhikkhus with only one rains-retreat who accepted bhikkhus with no rains-retreat as dependents, and even bhikkhus with nine rains-retreats who accepted bhikkhus with eight rains-retreats as dependents. The bhikkhus reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—From now on, I do not permit one with fewer than ten rains-retreats to accept others in dependence.

Then the group of six bhikkhus, though having completed ten rains-retreats, accepted others in dependence yet gave them no instruction, leaving them like wild oxen or wild goats, to the point that they did not even know the proper manner of wearing the robe or holding the bowl. The bhikkhus reported the matter in full to the Blessed One. The Buddha thereupon instructed:

—From now on, only one who fulfills the following ten conditions do I permit to accept others in dependence. These are: maintaining the precepts, and so forth, up to and including the completion of ten rains-retreats. These are called the ten conditions for accepting others in dependence. At the minimum, one who has completed ten rains-retreats and knows the two sections of the Vinaya is also permitted to do so. When one wishes to request a dependence-preceptor, one should not go hastily to make the request, but should first consider whether the person fulfills the following five conditions before making the request. These are:

1. Possessing a compassionate and loving heart.

2. Being respectful.

3. Knowing shame before oneself.

4. Knowing shame before others.

5. Living in happiness and ease.

These are called the 5 conditions for requesting one as a dependence-preceptor.

There are also four kinds of Ācārya. What are the four? They are:

1. The Ācārya of dependence.

2. The Ācārya who teaches the Dharma.

3. The Ācārya who teaches the Vinaya.

4. The Ācārya who instructs one in solitary dwelling.

There are also four further kinds of Ācārya, as follows:

1. There is the Ācārya whom one should leave without informing.

2. There is the Ācārya whom one should inform before departing.

3. There is the Ācārya with whom one must remain throughout one's life, even in hardship.

4. There is the Ācārya in whose company one lives happily, and whom one should never leave throughout one's life, even if driven away.

1. The kind of teacher one leaves without informing: There are teachers in whose company, when one depends upon them, one receives no robes or food, no medicine when ill, and who are unable to teach and expound about the unsurpassed fruit of the recluse attained by one who has gone forth to practice the holy life. Such a teacher one should leave without informing.

2. The kind of teacher one informs before departing: There are teachers in whose company, when one depends upon them, one does receive robes and food and medicine when ill, but who are unable to teach and expound about the unsurpassed fruit of the recluse attained by one who has gone forth to practice the holy life. Such a teacher one should inform before departing.

3. The kind of teacher with whom one remains even in hardship: There are teachers in whose company, when one depends upon them, one receives no robes or food and no medicine when ill, yet who are skilled in teaching and expounding about the unsurpassed fruit of the recluse attained by one who has gone forth to practice the holy life. Such a teacher one should never leave throughout one's life, even if living in hardship.

4. The kind of teacher in whose company one lives happily: There are teachers in whose company, when one depends upon them, they are able to provide robes and food and medicine when ill, and are able to teach and expound about the unsurpassed fruit of the recluse attained by one who has gone forth to practice the holy life. Such a teacher one should never leave throughout one's life, even if driven away.

These are called the 4 kinds of Ācārya.

There are also 4 further kinds of teacher, as follows:

One who teaches proper conduct; one who serves as a refuge for oneself; one who tames greed, hatred, and delusion. Among these, the teacher who is able skillfully to expound the Dharma to disciples so as to eradicate greed, hatred, and delusion is regarded as the highest and most excellent. This is like how from milk one obtains cream, from cream one obtains curds, from curds one obtains clarified butter; clarified butter is the highest and most excellent.

THE RESPONSIBILITIES OF THE TEACHER TOWARD DISCIPLES.

The Upādhyāya and Ācārya should instruct and guide co-resident disciples and dependent disciples. The method of instruction is:

1. When they are not pure in conduct, one should restrain them.

2. One should advise them not to go to places they should not go.

3. When they are subject to a formal act of the Sangha, one should assist them.

4. When wrong views arise in them, one must dispel those views, or ask others to dispel them.

5. One should oneself confess their offences, or ask others to do so.

6. When they are ill, one should oneself care for them, or ask others to do so.

7. When they encounter difficulty, one should oneself rescue them, or ask others to do so.

8. When they face danger from rulers or bandits, one must resolve the situation.

1. When a disciple is not pure in conduct, one should restrain him: When a disciple commits minor offences such as: eating separately from the community, eating in many places, dwelling in the same house as a woman, sleeping together with one who has not received Full Ordination for more than three nights, causing harm to living grass, eating fruit that is not pure—then one should instruct him: "You must not do such things."

If the disciple says, "Venerable Upādhyāya, Ācārya, I will not do so again," that is well.

If he says, "Venerable Upādhyāya, Ācārya, teach yourself first—why teach others!" then one should instruct the one in charge of bedding to take back the bedding, and the one in charge of meals to cut off his portion.

If that person is fierce and relies upon the power of the king or great ministers, and could cause trouble, then either the Upādhyāya himself should withdraw to another place, or the dependence-preceptor should take up his robe and bowl and leave the boundary, spend one night away and then return—this constitutes a severance of the dependence relationship.

If a co-resident disciple or dependent disciple engages in impure conduct and the Upādhyāya or Ācārya does not instruct him, the teacher commits an offence of transgressing the Vinaya. This is called restraining impure conduct.

2. (Preventing disciples from going to) places they should not go: Such as the house of an elderly unmarried woman, the house of a widow, places of gambling, taverns, bhikkhunīs of ill repute, and sāmaṇerīs of ill repute. If a disciple frequents such places, the Upādhyāya or Ācārya should instruct him not to visit those places, for they are places one should not approach.

If he complies, that is well; and so on up to leaving the boundary, spending one night away and then returning, which constitutes a severance of the dependence.

If a co-resident disciple or dependent disciple frequents places he should not go and the teacher gives no instruction, the teacher commits an offence of transgressing the Vinaya. These are called places one should not go.

3. (Assisting when a disciple) is subject to a formal act of the Sangha: If a disciple has been subjected by the Sangha to formal acts of censure, such as acts of non-intercourse, acts of suspension of benefits, or acts of banishment; or if a disciple holds one of three kinds of wrong view, namely, reviling the scriptures, holding evil views, or holding extreme views; or if he has been subjected to an act of censure because he refused to relinquish a fault when admonished—then the Upādhyāya or Ācārya should apologize on the disciple's behalf before the assembly, saying:

—Venerable Elders! This person formerly held wrong views, but has now abandoned them and is compliant and obedient. How could an ordinary foolish person be free from error! This young student, late to learn, has indeed committed that fault. Henceforth I will instruct him so that he does not repeat this offense.

Having thus gladdened the minds of the assembly, one should then request the Sangha to rescind the formal act. If a co-resident disciple or dependent disciple has been subjected to a formal act by the Sangha and the teacher does not resolve it on his behalf, the teacher commits an offence of transgressing the Vinaya. This is called a disciple being subjected to a formal act of the Sangha.

4. When wrong views arise, one should oneself or through others dispel them: If a disciple holds such views as reviling the scriptures, or evil wrong views, or extreme views, then the Upādhyāya or Ācārya should instruct him:

—You must not give rise to such views. This is evil; it will lead to an evil destination, to falling into hell and enduring prolonged suffering.

If after being instructed in this way he abandons these views, that is well. If he does not abandon them, one should ask someone who knows him well, saying: "Venerable Elder, please persuade that person to abandon his wrong views." If one neither oneself dispels these views nor asks others to do so, one commits an offence of transgressing the Vinaya. This is called a disciple holding wrong views, which one should oneself or through others dispel.

5. Confessing one's own offenses or having others confess on one's behalf: If a disciple has committed a remediable offense—such as having concealed a Saṃghādisesa offense—he should himself be given the Parivāsa penalty.

If he did not conceal it, he should be given the Mānatta penalty. Down to offenses of the Vinaya transgressions class, he should himself administer the penalty.

If he is unable to administer it himself, he should request another to administer it.

If a co-resident disciple or a dependent disciple has committed an offense and the preceptor neither personally brings about the confession of the offense nor requests another to do so on his behalf, he commits a Vinaya transgression. This is called personally or through another bringing about confession of offenses.

6. When a disciple is ill, caring for him personally or through another: If a disciple falls ill, the preceptor must personally attend to him or have another attend to him. He must not merely assign someone else to care for the disciple while himself remaining indifferent. He should visit three times each day and encourage the one nursing the sick: "You must not be weary; caring for one another is something the Buddha greatly praises." If a co-resident disciple or a dependent disciple falls ill and the preceptor does not look after him, he commits a Vinaya transgression. This is called caring for an ill disciple personally or through another.

7. When a disciple faces calamity, personally escorting him or having another do so: If a disciple's relatives wish to draw him back home, the preceptor should advise them to withdraw, so that the merit of the disciple's going forth may be fulfilled, and should personally escort the disciple away. If the preceptor is prevented by old age, illness, or the business of the Saṅgha, he should request another to escort the disciple on his behalf.

If he neither personally escorts the disciple nor requests another to do so, he commits a Vinaya transgression. This is called, when calamity arises, personally or through another escorting the disciple.

8. When a disciple faces calamity at the hands of a king or bandits: If a disciple is arrested by a king, the preceptor must not simply abandon him but should remain outside gathering information. If the king asks, "Who is his Upādhyāya and Ācārya?", the preceptor should then go in.

If the matter involves a wrongful accusation, he should seek acquaintances to serve as witnesses. If money is needed to pursue the matter, he should provide his robe and bowl. If he has none, he should beg in order to provide them. If a disciple has been seized by bandits and sold in a distant land, the preceptor should seek to ransom and recover him. If a disciple is seized by a king or by bandits and the Upādhyāya or Ācārya does not seek to ransom him, he commits a Vinaya transgression.

If the Upādhyāya or Ācārya is the one who encounters the above situations, then co-resident disciples and dependent disciples must likewise remonstrate in the same manner. However, they must not speak harshly as though instructing him; rather, they must use gentle and courteous words to admonish the Upādhyāya or Ācārya that he ought not act in such a way.

If the preceptor says, "I will not do so any further," that is well. If the Upādhyāya says, "Be silent, be silent. You are not my Upādhyāya or Ācārya. It is I who should be instructing you, yet you are instructing me—like scraping bamboo against the grain. Do not speak any further," then the disciple should depart and go far away.

If it is the nissaya preceptor, he should take his robes and bowl outside the boundary, pass one night there, and then return to take nissaya with another.

If the preceptor is one of great influence, one should go far away.

If one cannot go far away, one should take nissaya with a virtuous person. If the preceptor goes to places he ought not go, or is subjected to a formal act of the Saṅgha, one must endeavor to assist him.

If the preceptor gives rise to wrong views, one must personally resolve them or request another to resolve them; personally or through another bring about the confession of offenses. Whether the preceptor is ill or not ill, one must provide for him.

If the preceptor faces calamity, one should escort him.

If he is arrested by a king or bandits, one must follow and assist in securing his release. If co-resident disciples and dependent disciples see the preceptor transgressing minor precepts yet do not remonstrate, or if the preceptor is arrested by a king or bandits and they do not follow to render assistance, they commit a Vinaya transgression.

DUTIES THAT DISCIPLES MUST PERFORM.

Co-resident disciples and dependent disciples residing near the Upādhyāya and Ācārya must perform the following duties: rising to receive him; responding when called; performing tasks; doing work for oneself and doing work alongside others; matters concerning robes and bowl; shaving one's own head and shaving another's head; using a knife for treatment; giving and receiving; taking food for oneself and taking food for another; personally reciting scriptures and teaching scriptures to others; sending consent and receiving consent; taking medicine; departing beyond the boundary; organizing offerings; and departing without informing.

1. Rising to receive: When a disciple sees the Upādhyāya or Ācārya from afar, he should rise to receive him.

If he is in the midst of eating one of the five principal foods or is observing the practice of eating only once and therefore cannot rise, he should bow his head in reverence.

If he is observing the practice of eating only once, he should inform the preceptor. The preceptor should ask: "Are you able to eat only once? If you can endure it, you should observe this practice." If the disciple replies, "I cannot endure it," the preceptor should tell him not to observe it.

If a disciple sees the preceptor and does not rise, he commits a Vinaya transgression. This is called failing to rise to receive.

2. Responding when called: When the Upādhyāya or Ācārya calls, the disciple must respond. If his mouth is full of food yet his voice would not be affected, he should respond. If he cannot, he should wait until he has swallowed before responding.

If the preceptor reproaches him, saying, "Why did you not respond when I called?", he should say, "Because my mouth was full of food." If the preceptor calls and the disciple does not respond, he commits a Vinaya transgression. This is called responding when called.

3. Performing tasks: If the Upādhyāya or Ācārya instructs the disciple to perform a task that is in accordance with the Dharma, he should do it. However, if the preceptor says, "Call that woman here," or "Bring wine," the disciple should gently reply: "I have heard that such matters as these are contrary to the Dharma and ought not to be done." If the preceptor instructs him to perform a lawful task and the disciple does not do it, he commits a Vinaya transgression. This is called performing tasks when instructed.

4. Doing work for oneself and doing work alongside others: If one wishes to undertake some work, one should ask the preceptor: "I wish to do such-and-such work with so-and-so." The preceptor should assess that person's character; if he is not skilled in maintaining the precepts, the preceptor should advise against working with him. If he sees that person is skilled in maintaining the precepts, he should grant permission for the collaboration. If it falls to one's turn to serve as Karma-dāna for the month, one should inform the preceptor, as is set forth in detail in the chapter on deportment. This is called doing work for oneself and doing work alongside others.

5. Matters concerning robes and bowl: When one wishes to heat-treat the bowl or set up stones as a stand for heating it, each matter should be reported to the preceptor. If it is not possible to report each item individually, it suffices to say: "I wish to heat the bowl." A single report encompasses everything.

When heating the bowl, one should ask whether the Upādhyāya and Ācārya also wish to have their bowls heated. If they say to heat them, one should ask which is to be heated first, which after, or whether all are to be heated together. If they say all together, one should ask which is to be placed on top and which below, and follow the preceptor's instructions.

When one wishes to dye a robe, one should inform the preceptor; and likewise when washing, mending, or boiling—all of these should be reported. If it is not possible to report each item individually, it suffices to say: "I wish to dye a robe." A single report encompasses everything. When dyeing robes, one should first ask whether the Upādhyāya and Ācārya also wish to have their robes dyed.

If they say "dye them," one should ask which is to be dyed first, which after, or whether all are to be dyed at the same time. If they say "all at the same time," one should dye the Upādhyāya's and Ācārya's robes first. Likewise, when mending, when dyeing, and when handling robes, one must not use the preceptor's robe to wrap one's own; rather, one should use one's own robe to wrap the preceptor's.

When performing matters relating to robes and bowl without informing the preceptor, one commits a Vinaya transgression. This is called matters concerning robes and bowl.

6. Shaving one's own head and shaving another's head: When one wishes to have one's own head shaved, one should inform the preceptor. The preceptor should ask:

—Who will shave for you?

—So-and-so.

—Does so-and-so know how to shave?

—That is as easy as turning one's hand—there is nothing difficult about it.

The preceptor should say: —That is not appropriate.

However, if the disciple says "he knows how," the preceptor should observe that person. If he is not skilled in maintaining the precepts, the preceptor should also say: "That is not appropriate."

If he sees that person is skilled in maintaining the precepts, he should say: "Shaving is permitted."

When one wishes to shave another's head, one should inform the preceptor: —I will shave the head of Bhikkhu so-and-so.

The preceptor should ask: —Are you capable of doing it?

If the disciple replies, "That is as easy as turning one's hand—what is there that cannot be done?", the preceptor should say: "That is not appropriate."

If the disciple says, "I am capable of doing it," the preceptor should observe his character; if he is not skilled in maintaining the precepts, the preceptor should say: "That is not appropriate."

If he sees that the disciple is skilled in maintaining the precepts, the preceptor should say: "That is a fine idea." If the Upādhyāya or Ācārya has gone to a village and a barber comes wishing to shave one's head, one should inform the other senior bhikkhus: "I wish to have my head shaved." When the preceptor returns, one should report this to him. When the preceptor has departed, one may engage a barber to shave one's head. This is called shaving one's own head and shaving another's head.

7. Using a knife for treatment: When one wishes to lance an abscess for another person, one should inform the preceptor:

—I will lance the abscess of Bhikkhu so-and-so.

The preceptor should ask:

—Are you capable of doing it?

If the disciple replies, "This is as easy as turning one's hand—what is there that cannot be done?", the preceptor should say:

—It should not be done.

If he says, "I am able to do it," the teacher should observe his deportment. If he does not keep the precepts well, the teacher should say:

—It should not be done.

If he sees that he keeps the precepts well, he should ask where the boil is located. If he says, "In an impure place," the teacher should say:

—Within four finger-breadths of the passage of the back channel (the anus), one should not touch it. If it comes to a head and bleeds, or if one is treating boils in other places, then it may be done.

When one wishes to lance one's own boil, one should inform the teacher. The teacher should ask where it is located. If he says it is in an impure place, the teacher should tell him it should not be done. If he says it is elsewhere, the procedure is as above. This is called using a knife to treat illness.

8. Giving and receiving: When one wishes to give something to someone, one should inform the teacher. The teacher should ask:

—To whom are you giving it?

If he says, "To a widow, a virgin girl, a prostitute, ruffians, violent persons, a bhikkhunī of ill repute, a śrāmaṇerikā of ill repute, or a bhikkhu who does not keep the precepts well," the teacher should say:

—You should not give to such persons nor associate closely with them.

If one's parents do not have faith in the Triple Gem, one should visit them infrequently. If they do have faith, one should provide for them wholeheartedly and not allow them to be in want.

When one wishes to receive something from another, one should inform the teacher. The teacher should ask:

—Who is giving it to you?

If he answers, "A virgin girl, or any of the others up to a bhikkhu who does not keep the precepts well is giving it to me," the teacher should say:

—You should not associate intimately with such persons.

If he answers, "That person keeps the precepts well," the teacher should say: "Then you may accept it."

Question:

—When giving or receiving an object of what size is it not necessary to inform the teacher?

Answer:

—Something like half a thread or half a meal. These are the cases of giving and receiving for which there is no need to inform the teacher.

9. Fetching food for another, fetching food for oneself: When another person asks one to go and fetch food on his behalf, one must inform the teacher, saying:

—I am going to fetch food on behalf of Bhikkhu So-and-so.

The teacher should ask:

—Why does that bhikkhu not go himself?

If the answer is, "Eating there is difficult and uncomfortable; eating here is more comfortable," the teacher should say:

—If it is for the sake of comfort, he should not be asking others to do it for him.

If one is fetching on behalf of the Karmadāna or a sick person, the teacher should observe that person's deportment. If he does not keep the precepts well, the teacher should say:

—You should not go.

If he says, "It is my turn to go and fetch," the teacher should say:

—Take that person's bowl, wash it clean, and carry it together with your own bowl.

If he says, "That person keeps the precepts well," the teacher should say:

—Go ahead and fetch on his behalf.

If one wishes to ask another to go and fetch food on one's own behalf, one should inform the teacher. The teacher should ask:

—Why are you not going yourself?

If he answers, "Eating there is difficult and uncomfortable; eating here is more comfortable," the teacher should say: "Since you desire comfort, this cannot be permitted."

If this disciple is serving as Karmadāna or is ill, the teacher should ask:

—Whom are you asking to go for you?

He answers:

—Bhikkhu So-and-so.

If the teacher sees that he does not keep the precepts well, the teacher should say: —That cannot be permitted.

If he answers, "It is that person's turn to fetch my share," the teacher should say:

—You should ask someone else—either someone who shares the same Upādhyāya or Ācārya, or someone who keeps the precepts well—to go and fetch it for you.

This is called fetching food for oneself and fetching food for another.

10. Reciting the sūtras, teaching the sūtras to others: When one wishes to teach the sūtras to someone, one should inform the teacher. The teacher should ask:

—To whom do you wish to teach the sūtras?

He answers:

—I wish to teach the sūtras to Bhikkhu So-and-so.

The teacher further asks:

—What sūtra do you wish to teach?

If he answers, "The Sūtra of Śārodātha," the teacher should say:

—That is not permitted; the Blessed One does not allow it.

If he says, "Dhāraṇī sūtras," the teacher should say:

—That is permitted, but you should tell him not to use these sūtras as a means of livelihood.

If he answers, "The Āgama sūtras," the teacher should observe the student's deportment; if he does not keep the precepts well, the teacher should say:

—That is not permitted.

If the teacher sees that he keeps the precepts well, the teacher should ask:

—Can you recite the sūtra fluently?

If he answers, "Not fluently—let me first inquire of him and then I will teach," the teacher should say:

—You should not teach.

If he answers, "I can recite fluently," the teacher should say:

—Go ahead and teach.

When one wishes to recite the sūtras oneself, one must also inform the teacher, in the manner described above. This is called reciting the sūtras oneself and teaching the sūtras to others.

11. Sending one's consent, receiving another's consent: When sending or receiving consent, one should inform the teacher, in the same manner as in the matter of fetching food.

12. Taking medicine: When one wishes to take medicine, one must first inform the teacher. If one is already seated and wishes to drink milk first and eat afterward, even if one drinks without informing the teacher, there is no offense.

13. Leaving the boundary: When one wishes to leave the monastery grounds beyond twenty-five cubits, one should inform the teacher before going. If one is going for walking meditation or sitting meditation, one should inform the teacher so that he knows the location. If one is in the presence of the teacher and wishes to go to relieve oneself, one should bow one's head in a gesture of respect before departing. If one is not in the presence of the teacher, it is not necessary to make such a gesture of respect; there is no offense.

14. Organizing a great act of giving: If one wishes to organize a great act of giving, one should inform the teacher, saying:

—I wish to give away all my possessions.

The teacher should say:

—A person who has gone forth needs three robes, a bowl, a sitting cloth, a water-straining bag, and leather sandals.

If the disciple says, "Apart from the articles just mentioned, I wish to give away everything else," the teacher should observe that person's deportment. If he does not keep the precepts well, does not recite the sūtras, and does not practice the way, the teacher should say:

—Very well.

If the teacher sees that he keeps the precepts well, regularly recites and practices the way, the teacher should say:

—Giving everything away is not the best course. You should use those things as a support—like medicine—for your meditation, recitation, and practice of the way.

If he says, "I have relatives who will supply me with robes, food, drink, and medicine," the teacher should say:

—If that is so, then the teacher consents.

This is called a great act of giving.

15. Informing the teacher before departing: When one wishes to go somewhere, one must first inform the Upādhyāya and Ācārya; one must not wait until the moment of departure to inform them. One must inform them roughly one month or half a month in advance, saying:

—Your disciple wishes to go to a country in such-and-such a direction.

The teacher should ask:

—For what purpose do you wish to go?

If he says, "Here the Saṅgha's work is strenuous, reciting and chanting the sūtras is too demanding; the Upādhyāya and Ācārya moreover instruct us to eat little, drink little, and sleep little, whereas life in that other place is more comfortable," the teacher should say:

—You went forth for that very reason—why then do you shrink from hardship?

If he says, "The Upādhyāya and Ācārya are occupied with worldly affairs and do not teach me the sūtras, so I must go elsewhere"—and if the teacher is capable of teaching, the teacher should say:

—Do not go.

If the teacher is not capable of teaching, but within the community there is someone who keeps the precepts well and recites the sūtras fluently, the teacher should direct him to go and study with that person. If there is no such person here, but there is a learned bhikkhu of good acquaintance in another place, the teacher should entrust him to that person. If at the time of departure he does not inform the Upādhyāya and the teacher of dependence, and departs without doing so, he commits an offense of transgressing the Vinaya. Here, a co-resident disciple and a disciple in dependence, with respect to the Upādhyāya and Ācārya, must carry out these duties. This is called informing the Upādhyāya and Ācārya before departing.

End of the twenty-eighth fascicle.

EXPOSITION OF THE SEVENTH MISCELLANEOUS CHANT SECTION

Furthermore, when the Buddha was traveling in the country of Kosala, at that time some bhikkhus, carrying the robes and bowls of the Upādhyāya and Ācārya, went ahead and gathered together outside the gate to wait for the teachers. Because they feared losing their dependence, they did not dare go beyond the boundary. The Buddha, though knowing this, still asked the bhikkhus:

—Who are these bhikkhus gathered together like this?

The bhikkhus then reported the matter fully to the Blessed One. The Buddha thereupon said to the bhikkhus:

—This does not constitute the relinquishing of dependence. Wait until the Tathāgata has finished traveling in Kosala and returned to the city of Śrāvastī—then speak of it again, and I shall establish the rule for the relinquishment of dependence for disciples.

When the Buddha returned to Śrāvastī, the bhikkhus reported the matter fully to the Blessed One and said:

—Now is truly the right time. We beseech the Blessed One to establish the rule for the relinquishment of dependence for disciples.

The Buddha then instructed the bhikkhus:

—When the Upādhyāya passes away, dependence is relinquished; or when he disrobes, is suspended, or spends a night outside the boundary; or when a co-resident disciple spends a night outside the boundary—these are called the relinquishing of dependence. If the teacher of dependence passes away, disrobes, is suspended, or spends a night outside the boundary; or if the disciple in dependence spends a night outside the boundary; or if the disciple has completed five rains-retreats, is skilled in knowing the Dharma, skilled in knowing the Vinaya, and is released from dependence—these are called the relinquishment of dependence.

If a bhikkhu is not skilled in knowing the Dharma, not skilled in knowing the Vinaya, is unable to be self-reliant, and is unable to build up others, that bhikkhu must live his entire life in dependence on another. If a bhikkhu has completed ten rains-retreats, is skilled in knowing the Dharma, skilled in knowing the Vinaya, is able to be self-reliant, and is able to build up others, that bhikkhu may receive others into dependence.

These are called the rules for the Upādhyāya, the Ācārya, the co-resident disciple, and the disciple in dependence.

THE RULES FOR ŚRĀMAṆERAS.

The Blessed One did not approve of his parents, out of excessive love, weeping when he was about to become a Wheel-Turning King yet left home to go forth into homelessness. Up to the time when the Venerable Rāhula went forth, all these causes and conditions have been explained clearly in other places. Therefore he said to Śāriputra:

—Go and ordain Rāhula into the going-forth.

—How shall I ordain Rāhula into the going-forth, Blessed One?

—Go there and instruct Rāhula to recite the following:

—I, Rāhula, take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha (recite thus three times). I, Rāhula, having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Sangha, for my whole life shall not kill, not steal, not engage in sexual misconduct, not speak falsely, not drink intoxicants. The Blessed Buddha went forth, and I, Rāhula, likewise follow the Buddha in going forth (recite thus three times).

The Blessed Buddha went forth, and I, Rāhula, likewise follow the Buddha in going forth, laying aside worldly garments, donning the ochre robe; for my whole life not killing, I uphold the precepts of a śrāmaṇera; for my whole life not stealing, I uphold the precepts of a śrāmaṇera; for my whole life refraining from sensual intercourse, I uphold the precepts of a śrāmaṇera; for my whole life not speaking falsely, I uphold the precepts of a śrāmaṇera; for my whole life not drinking intoxicants, I uphold the precepts of a śrāmaṇera; for my whole life not adorning myself with perfumes and flowers, I uphold the precepts of a śrāmaṇera; for my whole life not watching or listening to dancing, singing, or theatrical performances, I uphold the precepts of a śrāmaṇera;

for my whole life not sitting on high or wide beds, I uphold the precepts of a śrāmaṇera; for my whole life not eating at improper times, I uphold the precepts of a śrāmaṇera; for my whole life not holding or keeping gold, silver, or money, I uphold the precepts of a śrāmaṇera; may I always bear these precepts in mind.

Furthermore, when the Buddha was residing in the city of Śrāvastī — as described in full above. At that time, the Venerable Ānanda had an acquaintance among the lay donors, whose entire household had perished in an epidemic, leaving behind only one small child, who would gather fallen grains of rice at the marketplace to survive. When the Venerable Ānanda passed by that place, the child saw him and ran after him calling out: "Sir! Sir!" But Ānanda did not hear and continued walking, whereupon people of the world criticized him:

—Why is it that a śramaṇa, a son of the Śākyas, when a person still has a father seeks to befriend him like a father and son, yet when that person has fallen into decline and ruin, pays no heed, causing the child to run after him calling without cease?

Hearing this, Ānanda turned to look back, understood the situation, and called out:

—Come here, child.

Thereupon the child followed behind Ānanda back to the Jetavana monastery. The Buddha saw this and, though he already knew, still asked:

—Whose child is this?

Ānanda then reported the whole matter fully to the Blessed One and asked:

—Blessed One, can this child go forth into homelessness?

—With what intention do you wish to ordain him?

—With a mind of compassion, Blessed One!

—He may go forth!

—Blessed One, how should the going-forth be performed?

—As was explained above in the case of ordaining Rāhula.

Furthermore, when the Buddha was residing in the city of Śrāvastī — as described in full above. At that time, an elderly man had gone forth and was observing the rains retreat in a certain village. After the retreat was concluded, he led ten śrāmaṇeras with him to visit and pay respects to the Blessed One. At that time, the Blessed One was seated in an open place, and when that elderly bhikṣu saw the Blessed One from afar, he pointed and said to the śrāmaṇeras:

—That is your grandfather-teacher over there.

The young śrāmaṇeras then raced one another to reach the Buddha first; one grasped the bed and seat, another grabbed and pulled at his robe, another touched his feet, another took hold of his water vessel. The Buddha knew, yet still asked the elder:

—Whose śrāmaṇeras are these?

—They are mine, Blessed One!

—Why have you ordained so many śrāmaṇeras? From this time forward, I do not permit the keeping of so many śrāmaṇeras. If one takes on students at any one time, the maximum shall be three. If a bhikṣu of great virtue who is respected by many people wishes to have disciples, he should entrust them to others to ordain, saying:

—I know of someone who wishes only to follow a teacher in reciting the sūtras and hearing the Dharma in order to advance in study and practice; for this reason I entrust them to you.

This is how one should speak in entrusting them to others, requesting those others to instruct and guide them. If anyone keeps many śrāmaṇeras, he commits an offense of transgressing the Vinaya.

Furthermore, when the Buddha was residing in the city of Śrāvastī — as described in full above. At that time, a certain bhikṣu led a śrāmaṇera to visit relatives at home. While traveling through a stretch of wilderness, a non-human being transformed itself into a dragon, circumambulated the śrāmaṇera to the right, scattered flowers upon him, and praised him:

—Well done! You have gained a very great benefit, for you have left home and gone forth, and you do not hold gold, silver, or money.

After the bhikṣu had visited his relatives and finished his call, when he was about to return to the monastery, the wife of his relative said to the śrāmaṇera:

—Now that you are returning, the road is long and far; fearing that you may be in want, please take this sum of money — it will be convenient for use at shops and way-stations along the road.

The śrāmaṇera accepted it and tied it upon his robe at the top, and went on his way. When they had reached the middle of the road, the non-human being saw the śrāmaṇera carrying money and following behind the bhikṣu, and at once transformed into a dragon, circumambulated the śrāmaṇera to the left, then flung dust upon him and said:

—You have lost your benefit. You have gone forth into the religious life, yet you still carry money as you walk.

The śrāmaṇera then began to weep. The bhikṣu turned to look back, saw this, and asked the śrāmaṇera:

—Why are you weeping?

—I cannot recall having committed any fault, yet I have been disturbed and troubled for no reason.

—Are you carrying anything?

—I am carrying this sum of money.

—Throw it away.

After the śrāmaṇera discarded it, the non-human being again made offerings as before. The bhikṣu then brought this matter and reported it fully to the Blessed One. The Buddha instructed:

—From this time forward, I do not permit śrāmaṇeras to hold gold, silver, or money. If a bhikṣu for the first time instructs a śrāmaṇera to hold gold, silver, or money, he commits an offense of transgressing the Vinaya. However, if he sees that a śrāmaṇera has already been holding such things previously and only afterwards instructs him, he incurs no offense.

Furthermore, when the Buddha was residing in the city of Śrāvastī, being offered veneration by gods and humans as described in full above. At that time, after the meal was finished, the Venerable Mahāmaudgalyāyana, together with the śrāmaṇera Zhuāntóu, went to sit in meditation beside the Anavatapta lake in Jambudvīpa. While there, the śrāmaṇera Zhuāntóu saw golden sand grains beside the lake and thought: "Let me now gather these pebbles and take them back to place beneath the Blessed One's bathing vessel." Then the Venerable Maudgalyāyana, having emerged from meditation, used his supernormal powers to travel through the air and return to the monastery.

But the śrāmaṇera Zhuāntóu was detained by a non-human being. Thereupon Maudgalyāyana turned back, saw the śrāmaṇera, and called to him. The śrāmaṇera said:

—I am unable to come.

—Are you carrying something?

—I am carrying these golden sand grains.

—Throw them away.

After the śrāmaṇera had discarded them, he was able to travel through the air. The bhikṣus brought this matter and reported it fully to the Blessed One. The Buddha then instructed:

—From this time forward, I do not permit śrāmaṇeras to hold gold, silver, or money.

Furthermore, when the Buddha was residing at the monastery of the Śākya clan, beside the Nyagrodha tree, in the country of Kapilavastu, lay donors had arranged an offering of pure vegetarian meals for the Sangha. At that time, in the garden there was a śrāmaṇera who was chasing away birds, driving off flies, and picking up fallen rice, bones, vegetables, and fruits to eat. Some mothers who had compassionate hearts saw this and said:

—The śramaṇas, sons of the Śākyas, have no loving-kindness; they do not distribute food equally — it is like raising a young calf by first letting it nurse and then leaving it to starve. Here this bhikṣu has raised this child yet does not give him food, eating alone by himself. These are people of corrupt character — what virtue do they have!

The bhikṣus brought this matter and reported it fully to the Blessed One. The Buddha then instructed:

—From this time forward, those who have gone forth, when eating, should distribute food equally. As for śrāmaṇeras, there are three ranks as follows:

1. From age 7 to 13, they are called Crow-chasing śrāmaṇeras (Khu-ô śrāmaṇeras).

2. From age 14 to 19, they are called Proper śrāmaṇeras (Ứng-pháp śrāmaṇeras).

3. From age 20 to 70, they are called Nominal śrāmaṇeras (Danh-tự śrāmaṇeras).

All three ranks are collectively called śrāmaṇeras.

At that time, the Venerable Upāli, knowing that the moment was right, asked the Blessed One:

—Blessed One, how should the rains-retreat robe portion be divided for śrāmaṇeras?

—If that śrāmaṇera has won the goodwill of the bhikṣus, he should be given one half, or one third. "Having won the goodwill of the bhikṣus" means that the śrāmaṇera upholds the precepts and performs good and virtuous deeds.

—Blessed One, then how should the out-of-season robe portion be divided for śrāmaṇeras?

—Give an equal share. If there is concern that having many robes will lead the śrāmaṇera to act improperly, then give one half or one third. If the preceptor or ācārya of that śrāmaṇera instructs that equal shares be given without distinction, one should follow the teacher's words and give accordingly. The distribution of the robes of a deceased member is handled in the same manner.

This is called the proper conduct and rules for śrāmaṇeras.

THE PROPER CONDUCT AND RULES FOR THE BOWL.

Not long after attaining Buddhahood, the Buddha was residing in the Sirīvaṇḍa forest. At that time there were two merchants, the first named Tapussa and the second named Bhallika, who (the account continues at length) came and offered flour and honey to the Blessed One. The Blessed One reflected: "I wonder whether the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones of the past received food in their hands or received food in a bowl." After the Blessed One reflected thus, the four Great Heavenly Kings each took a golden bowl and came to offer it to the Blessed One. The Buddha said:

—I cannot accept a golden bowl of that kind. I cannot accept any bowl made of precious materials whatsoever.

Thereupon, each of them brought a stone bowl. The Buddha then reflected: "If I accept only one bowl, I fear the hearts of the kings will not be pleased." So he accepted all four bowls, placed them stacked upon his left hand, pressed down upon them with his right hand so that they became as one bowl, yet the rim of each of the four could still be distinctly seen. Having accepted the bowl, the Buddha then accepted the flour and honey from the merchants, after which he pronounced a complete blessing. At that moment the merchants were greatly rejoiced and came before the Buddha, saying:

—We pray that the Blessed One grant us his nail clippings and hair, so that we may return and build a stupa for veneration.

The Buddha then cut his nails and gave them along with his hair for the merchants to take back and build a stupa.

Furthermore, while the Buddha was residing at the white-earth village of Suṃsumāragira, at that time the deity of Suṃsumāragira came to the Buddha and said:

—Blessed One, in former times the Tathāgatas, Worthy Ones, Perfectly Enlightened Ones used earthenware bowls in this very place. I humbly request that the Blessed One permit the bhikkhus to use earthenware bowls.

—Henceforth, I permit the bhikkhus to use earthenware bowls.

Furthermore, while the Buddha was residing at the city of Sāvatthī, at that time a bhikkhu went to the house of the potter Dhammapiya and said:

—Good man, please make me a bowl.

So the man made a most beautiful earthenware bowl, golden in color, and offered it to the bhikkhu. The Buddha, upon seeing this, instructed:

—I do not permit the making of bowls of a golden color.

The man then made another bowl of a silver color. The Buddha again instructed:

—I do not permit the making of bowls of a silver color either.

Then the Buddha addressed the bhikkhus:

—Today is the observance day. Go and tell the upāsaka Dhammapiya to bathe and cleanse himself, put on fresh clothing, and come to observe the Uposatha.

So the upāsaka bathed and cleansed himself, put on fresh clothing, and came before the Buddha to observe the Uposatha. The Blessed One then pointed to a patch of earth and said:

—You know this clay already. Knead it in this way, wedge it in this way, pound it in this way, shape it in this way, and then fire it into a bowl. After the firing is complete, the bowl must be smoked to achieve three colors: first, the color of the throat of a peacock; second, the color of the Veḷuriya bird; third, the color of a dove. While smoking, careful attention must be paid so that the colors come out just so.

Furthermore, while the Buddha was residing at the city of Sāvatthī, at that time a bhikkhu from the country of Uttarapatha brought a bowl and said to the Buddha:

—Blessed One, is it permitted to use a bowl of this kind?

—It is permitted.

Then a bhikkhu from the country of Kāsi also brought a bowl and asked the Buddha. The Buddha instructed:

—It is permitted.

Afterward, a bhikkhu from the north brought a red-colored bowl and said to the Buddha:

—Blessed One, is it permitted to use a bowl of this color?

—It is not permitted.

Furthermore, while the Buddha was residing at the city of Sāvatthī, for the sake of five benefits the Tathāgata, Worthy One, Perfectly Enlightened One would inspect the bhikkhus' quarters once every five days. Seeing a bhikkhu who had a boil on his hand, the Buddha, though already knowing, still asked:

—Bhikkhu, are you comfortable?

—Blessed One, because of the boil on my hand I dropped the bowl and it fell to the ground and broke, so I am not at ease.

—Henceforth, I permit the bhikkhus to use iron bowls. When making an iron bowl, a kiln should be built for firing. When firing, āmalaka seeds and khadira seeds should be used, and then large bamboo roots should be burned.

Furthermore, while the Buddha was residing at the city of Rājagaha, at that time King Ajātasattu had just completed a new building and reflected: "I wonder who could discern the faults of this building? Surely only the wise and intelligent Samaṇas, sons of the Sakyan, would be able to perceive its flaws." He then thought: "I cannot directly summon the bhikkhus to inspect and count the faults of this building. Rather, I should hold a festival and quietly station people everywhere to listen to their remarks." At that time the bhikkhus entered the building, and one bhikkhu said:

—This building is excellent in all respects; there is only one corner that is off by about the width of a grain of rice.

Then another bhikkhu said:

—This building is fine in every way, only the threshold of the stairway leading to the upper floor is too low. The king is of the Kṣatriya lineage and wherever he goes he must proceed with the ceremonial dignity of parasol and fan; it would be difficult to enter and exit in a normal manner.

At that time there was an elderly bhikkhu who, seeing a cut-off piece of timber lying on the ground, reflected: "This is good material; it could be made into a bowl."

When the bhikkhus had finished their meal and departed, the people whom the king had stationed then reported to the king what they had heard. The king immediately summoned craftsmen and had them measure everything, and it was found to be exactly as the bhikkhus had said, without the slightest discrepancy. He then had skilled craftsmen make the necessary repairs. The king also remembered the words of the elderly bhikkhu and, thinking that the bhikkhus were in need of bowls, ordered skilled craftsmen to turn wooden bowls on a lathe and fill them with various foods. At the same time he had earthenware bowls and iron bowls filled with food and sent everything to be offered to the Blessed One. The Buddha then instructed:

—I do not permit the use of wooden bowls, because they absorb grease and oil, and furthermore they are also the form used by those outside the path; therefore they are not to be used.

In this matter, whatever is pure the Blessed One accepts; whatever is not pure he does not accept.

Furthermore, while the Buddha was residing at the city of Rājagaha, at that time King Ajātasattu had not yet any enmity with the Licchavi clan of the city of Vesāli. At that time a merchant from the southern lands presented King Ajātasattu with a precious gem. Having received the gem, the king reflected: "This treasure is something that my maternal uncles have need of." Thinking thus, the king sent it as a gift to the Licchavis.

Having received it, the Licchavis reflected: "This precious gem cannot be divided," and so placed it in their treasury. Later, when the Licchavis went to inspect their treasuries and saw the gem, they thought: "This precious gem could be hollowed out to make a drinking cup for Śākya wine," and so summoned a gem-cutter to hollow it out. When the finished cup happened to resemble the shape of a bowl, the Licchavis then thought: "This is an article fit for one who has gone forth; it is not suitable for laypeople.

It should be given to Saccaka, son of the Nigaṇṭha." Others said: "It should be given to the Nigaṇṭha's sister's son."

Still others said: "Why give it to those wine-besotted asses? It should be given to the Blessed One."

Since the people each had differing opinions, they had to draw lots to decide, and the lot agreeing to give it to the Buddha received the most votes. Everyone then deliberated:

—We cannot present the Buddha with an empty bowl; we must adorn and beautify it.

So they filled the bowl with small precious gems, then placed the bowl inside a jeweled box, and at the same time filled earthenware bowls and iron bowls with various foods, and brought everything to offer to the Blessed One. The Buddha said to the Licchavis:

—This gem bowl I cannot accept, and the small gems inside the bowl as well as the box containing it I also cannot accept. I am only permitted to use iron bowls and earthenware bowls; I am not permitted to use a gem bowl. Whatever is pure one should accept; whatever is not pure one should not accept.

The Licchavis then took the gem bowl back. Everyone deliberated:

—It should be given to the Nigaṇṭha, our sister's son.

Others again said:

—For that wine-besotted ass, one ought not to use a jeweled box and small precious gems; one should weave a hemp-rope bag and send the empty bowl in that.

So they put the empty bowl in a hemp-rope bag and sent someone to deliver it. At that time, there was a Licchavi who was a devotee of the Nigaṇṭha; he went ahead and related the entire matter to him in full, then cautioned him:

—When they bring the bowl, do not accept it.

Therefore, when the bowl was delivered, the Nigaṇṭha said:

—An empty bowl I should not accept; tied with a hemp rope I should not accept. At first it was offered to the Samaṇa Gotama and then afterward brought to me; for this reason too I should not accept it. The only thing I will accept is this: if you cut out the tongues of the young Licchavi men, rub them with salt, fat, and flour, fill the bowl full of them, and bring it to me—then I will accept it.

When the messenger returned and fully reported these events to the Licchavis, the Licchavis said:

—That is her son; he speaks thus out of resentment. Go ahead and give it to him anyway.

But the messenger brought it three times, and his words remained unchanged. The Licchavis said:

—This is a strange affair. We offer a generous gift, yet it produces resentment in return.

They then sent men to beat him to death with bricks.

The bhikkhus reported the matter in full to the Blessed One and asked:

—Blessed One! Why did Sacca Nigantha harm himself with his own tongue?

—Not only today did he bring harm upon himself through his tongue—it has happened in the past as well, as is clearly told in the Jātaka of the举迦罗 (Cử Cát La), or in the Jātaka of the Many-tailed Bird, in the Jātaka of the Turtle, and in the Jātaka of the Parrot, all of which speak of this.

Furthermore, when the Buddha was residing at Sāvatthī, at that time a certain bhikkhu used partitions inside his bowl to hold various foods separately. The Buddha, though he already knew, asked:

—Bhikkhu, what do you have in your bowl?

—Blessed One, in one section there is rice, in another section there is broth, and in another there is meat and vegetables.

—Are you attached to the various flavors? From this day forward, I do not permit partitioning the bowl for the purpose of storing food. If one partitions the bowl in this way, it is an offense of transgressing the Vinaya. However, if one uses a piece of bread or rice as a partition, there is no offense.

There was also a bhikkhu who used an unfired clay bowl for eating and became sick and vomited. The Buddha instructed:

—You should use āmalaka seeds and khadira seeds, then take large bamboo roots, burn them, and fumigate the bowl with the smoke before using it.

At that time, the bhikkhus used their bowls without any carrying basket. The Buddha instructed:

—The bowl should be placed inside a basket.

The bhikkhus then made bowl baskets out of gold, silver, and precious materials. The Buddha instructed:

—You should not use gold or silver for this purpose. You should make the basket from copper, iron, lead, or tin.

At that time, the bhikkhus covered their bowls completely. The Buddha instructed:

—I do not permit covering the bowl entirely. At most, the cover may extend to four finger-widths from the rim of the bowl; at the least, it should be no smaller than a śiṃśapā leaf.

The bhikkhus painted images of birds and animals on their bowl baskets. The Buddha instructed:

—I do not permit painting images of birds and animals on bowl baskets. The proper method for making a bowl basket is either square or round.

If a bowl has no basket, it must not be placed on the ground.

If it is placed on the ground, it is an offense of transgressing the Vinaya. The bowl should be placed on a tree branch, on leaves, or on grass. If the bowl is carried in a basket, placing it on the ground incurs no offense.

If the bowl is in a basket and placed on mud, there is no offense. At the very least, one may sprinkle water on the ground first and then place the bowl there—this also incurs no offense.

If one places the bowl directly on bare ground, it is an offense of transgressing the Vinaya.

THE MANNER OF CONSUMING PORRIDGE

When the Buddha was residing at Sāvatthī, at that time the mother of Nanda and the mother of Upasīthara lived in that city. Every half-month they observed the uposatha three times—on the eighth day, the fourteenth day, and the fifteenth day. On each uposatha day, she would prepare food, serving the bhikkhus first before eating herself, and the following morning she would again observe the uposatha.

She cooked rice in a pot and drank the strained rice water, whereupon she felt the wind sickness within her body dissipate, the food in her stomach was digested, and she again felt hungry and wished to eat. She reflected: "The ācārya eats only one meal a day; he ought to eat some porridge additionally." Thinking thus, she filled a pot with a great deal of water and a small amount of rice, cooked it until two-thirds had evaporated and only one-third remained, then added pepper and wild pepper leaves.

When the porridge was done, she filled a vessel with it and carried it to the Jetavana monastery. Upon arriving, she bowed her head in reverence at the Buddha's feet, stood to one side, and said:

—Blessed One, I respectfully request that the Blessed One permit the bhikkhus to eat porridge.

The Buddha then instructed:

—From this day forward, I permit the eating of porridge.

Because on that day a donor was offering a meal to the community of monks at the monastery, the bhikkhus' minds were filled with doubt, thinking: "The Blessed One has laid down a precept against eating at many places—why should we make it allowable for us to eat here?" The Buddha, knowing this, then instructed:

—If porridge, when first ladled from the pot, does not hold a written character traced on its surface, then it is not eating at many places, not eating apart from the community, and not eating to fullness. Conversely, if porridge, when first ladled from the pot, does hold a written character traced on its surface, then it is called eating at many places, eating apart from the community, and eating to fullness.

Thereupon, the Blessed One recited a verse of blessing:

One who upholds the precepts purely, the supporter who,

With reverence and at the proper time, offers porridge—

Ten benefits are gained by the practitioner:

Complexion, strength, longevity, joy, and a clear and pleasant voice;

Wind sickness is dispelled, food is digested, hunger and thirst are ended—

The Buddha declares this to be an excellent medicine.

Those who wish to be reborn among humans and devas, constantly enjoying happiness,

Should regularly offer porridge to the community of monks.

Furthermore, when the Buddha was traveling through the land of Kosala and had gradually come to the village of the Brahmin Hāṭikhāṇa (as is told in fuller detail elsewhere, up to:) the Brahmin used carts to carry barley, beans, sesame, milk, oil, and rock sugar, following close behind the Blessed One for six months, waiting for any occasion when no one else was making an offering so that he could make his own offering.

While the Buddha remained in the world, people of faith joyfully offered great quantities of gifts, so that the morning meal and the evening meal were never lacking. When the time came for the Buddha to return to Sāvatthī, the Brahmin's household sent a messenger with a letter informing him that the harvest season had arrived and he must return at once. At that point, the Brahmin asked the Venerable Ānanda:

—Venerable sir, through which gate will the Blessed One depart tomorrow to go to Sāvatthī?

—Brahmin, why do you ask?

—I wish to scatter this grain and these beans along the road, so that the Buddha and the community of bhikkhus may tread upon them as they walk, which I will regard as if they have accepted my offering.

—Brahmin, let me ask the Buddha first.

Thereupon, the Venerable Ānanda reported the matter in full to the Blessed One. The Buddha then asked:

—Ānanda, who has been guiding and accepting offerings from him?

—Blessed One, it is the Venerable Sāriputta.

The Buddha then asked Sāriputta:

—Have you accepted his offerings?

—Blessed One, I have accepted his offerings for one meal a day.

—Then you are the one who has been guiding him. Therefore, go and ask him whether he is able to prepare porridge for the community of monks tomorrow.

Sāriputta then went to him, taught the Dharma, and asked whether he could prepare porridge for the community of monks. The Brahmin replied:

—I had already wished to scatter grain and beans on the road for the Buddha and the community of monks to walk upon—how could I not be able to prepare porridge?!

That night he cooked various kinds of porridge: sour-milk porridge, fresh-milk porridge, oil porridge, cream porridge, meat porridge, fish porridge, and so forth. Early the next morning, when the Buddha and the community of bhikkhu monks were seated and settled, he personally served the porridge with his own hands. The Buddha, though already knowing, asked him:

—Where is the rice stored?

—Here, Blessed One.

—Where was it cooked?

—Also here, Blessed One.

—I do not permit storing food at one's dwelling place; I also do not permit cooking at one's dwelling place. I permit only other kinds of porridge that are pure. I do not permit this kind of porridge.

Furthermore, when the Buddha was traveling through the land of Kosala and arrived at the village of the Brahmin Gosthaṃ, at that time there was an aged barber who, together with his son, had gone forth and were residing in that village. Hearing that the Blessed One would be coming, the father said to his son:

—Take your barbering tools into the village and find rice, beans, milk, oil, and rock sugar, so that when the Blessed One arrives we may cook various kinds of porridge and offer them.

The son then went into the village, and the villagers asked:

—What does the barber want?

—I need rice, beans, milk, oil, and rock sugar.

—What will you use these things for?

—Tomorrow the Blessed One is coming; we will cook various kinds of porridge to offer.

The householders, upon hearing this, rejoiced in their hearts and gave many times the amount needed; he then brought everything home. When the Blessed One arrived, the old man personally cooked various kinds of porridge. Early the next morning, when the Buddha and the community of bhikkhu monks were seated and settled, the old man washed his hands and personally served the various kinds of porridge. The Buddha, though already knowing, asked:

—Bhikkhu, what kind of porridge is this?

—Blessed One, while I was still a layman, each time I made offerings to the bhikkhus I would often think to myself: "I do not know when I shall be able to offer to the Blessed One with my own hands." For this reason I have cooked this porridge today.

—Where was this rice obtained?

—My son obtained it by cutting hair.

—I do not permit storing rice in the same place as one's sleeping quarters; I do not permit cooking in one's dwelling place; I do not permit cooking for oneself; I also do not permit receiving food obtained by hiring out one's services as a barber. I permit only other kinds of porridge that are pure and prepared in a pure manner.

Again, when the Buddha was traveling in the land of Aṅguttarāpa, at that time the brahmin Keṇiya Jaṭila, upon hearing that the Blessed One had arrived, prepared various kinds of porridge: sour-milk porridge, sesame porridge, fresh-milk porridge, cream porridge, oil porridge, and fish-and-meat porridge. When the Buddha and the assembly of bhikkhus had settled in their seats, he served the porridge. Doubt arose in the minds of the bhikkhus, who thought: "The Blessed One has laid down a precept forbidding eating at multiple places; why then may we regard this as a pure food and eat it?" The Buddha, hearing this, instructed:

—If porridge, when first ladled from the pot, does not form legible writing, I permit its use. Except for meat porridge and fish porridge, all other kinds of porridge, when consumed, shall not be counted as eating at multiple places, eating separately from the community, or eating to satiation.

If a bhikkhu is on alms-round and, while the rice is not yet fully cooked, he drains off the rice-water and drinks it, there is no offense. If he takes only the rice and eats it, that is what is called eating separately from the community, eating at multiple places, and eating to satiation.

This is called the proper manner of using porridge.

THE PROPER MANNER OF USING CAKES.

When the Buddha was dwelling in the city of Sāvatthī, the Blessed One would shave his head once every four months. On the occasion of the shaving, people would customarily bring cakes and fruits to offer to the Blessed One. At that time, a certain brahmin asked his wife:

—Do we have ingredients at home to make cakes?

—Yes! Two measures of barley grain and four measures of oil. What do you intend to do with them?

—Today the Samaṇa Gotama is having his head shaved, and the people will surely bring cakes as offerings. Please make cakes quickly so that I may join my friends and go offer them to the Samaṇa Gotama.

Thereupon the wife made the cakes, placed them in a container, covered them with a clean cloth, and gave them to her husband to carry. At that time, kings, ministers, kṣatriyas, brahmins, and the lords of eighteen great villages—the entire great assembly—were gathered around the Blessed One. Seeing this, the brahmin was filled with hesitation and fear, not daring to press forward, and so he sat down alone in one place and reflected: "If the Samaṇa Gotama possesses universal knowledge and universal vision, constantly observing the world with nothing unseen and nothing unknown, then I too am a part of this world, and naturally he will know my mind." At that moment the Buddha, knowing the brahmin's thought, called to him from afar.

When the brahmin had come forward, the Buddha, though already knowing, nevertheless asked:

—Brahmin! What is it that you carry in that container of yours?

—These are cakes, Blessed One!

—Go and serve one to each member of the monastic community.

—There are five hundred people in this great assembly, but the cakes are very few; it will not be possible to serve them all, Blessed One!

—Go ahead and serve them.

Thereupon the brahmin served one cake to each person, yet the number of cakes did not diminish. Even after he had gone around distributing them three times, the cakes remained unchanged and not at all reduced. At that moment the brahmin thought: "The Samaṇa Gotama possesses great supernatural power; such a small number of cakes was distributed to the great assembly three times over, and they were not diminished in the least." The Buddha, knowing that the brahmin's mind was filled with joy, then expounded the Dharma in accordance with his condition, instructing him so that he might gain benefit and happiness. The brahmin attained the fruit of stream-entry. The bhikkhus then addressed the Buddha:

—Blessed One! Why did this brahmin, by means of a small act, attain such great fruit?

—Not only today has he used a small means to attain great fruit; in times past it was likewise so, as is related in the Jātaka sūtras.

Regarding cakes, there are various kinds: barley cakes, grain cakes, wheat cakes, rice cakes, bean cakes, oil cakes, sour-milk cakes, mahūra cakes, pāppaṭaka cakes, buffalo-ear cakes, pāliṭa cakes, soḍu cakes, maṇḍila cakes, and joyful round meat cakes. All similar kinds are likewise called cakes. Except for meat cakes and tinduka cakes, all other kinds of cakes, when eaten, shall not be counted as eating separately from the community, eating at multiple places, or eating to satiation.

This is called the proper manner of using cakes.

THE PROPER MANNER OF USING VEGETABLES.

When the Buddha was dwelling in the great settlement called Bindupāda at the southern mountain range, at that time there were two upāsikās, the first named Sabhāgā and the second named Khambhāṇī. They prepared a vegetable dish so skillfully that it had a flavor resembling meat. When it was cooked, they brought it to offer to the bhikkhus. The bhikkhus did not accept it, and doubt arose in their minds: "The Blessed One has laid down a precept against eating at multiple places; why should we regard this dish as permissible and eat it?" They then reported the matter in full to the Blessed One. The Buddha instructed:

—Eating all kinds of vegetables does not constitute eating at multiple times, eating separately from the community, or eating to satiation.

Regarding vegetables, there are various kinds: dried vegetables, leafy greens, onions, gourds, and so forth—all similar kinds are called vegetables.

THE PROPER MANNER OF USING DRY PROVISIONS.

Dry provisions include the following kinds: barley dry provisions, wheat dry provisions, lesser grain dry provisions, muṅga, māsa, kaḷāna, ili, and sesame. All similar kinds of dry provisions, when eaten, shall not be counted as eating separately from the community, eating at multiple times, or eating to satiation. This is called the proper manner of using dry provisions.

THE PROPER MANNER OF USING FRUIT JUICE.

When the Buddha was dwelling in the city of Rājagaha, at that time the householder Ugāli held a great giving assembly, offering five hundred each of elephants, horses, and slaves, and among the various other items of giving there was fruit juice that had been kept for many days; as a result, the bhikkhus who drank it became intoxicated. They then reported the matter in full to the Blessed One. The Buddha instructed:

—Henceforth, fruit juice that has been kept for many days I do not permit to be drunk.

Again, when the Buddha was dwelling in the brahmin village of Bindupāda at the southern mountain range, at that time it was a festival day, and the brahmins and householders brought various foods and drinks to offer to the Samaṇas dwelling in the village. At that time, when the hour for alms-round had come, the Blessed One put on his robe, took up his bowl, and entered the village on alms-round. At that moment Māra Pāpīyant thought: "The Samaṇa Gotama is entering the village on alms-round; let me therefore enter the village first and confuse the minds of the donors, so that they will not offer food to him." Thereupon the Blessed One went through the village on alms-round in every quarter but received nothing, and so he returned with an empty bowl and sat down beneath a tree.

At that moment Māra Pāpīyant thought: "The Samaṇa Gotama has gone on alms-round everywhere but received nothing; now let me go and trouble him so as to throw his mind into confusion." Immediately Māra went to where the Buddha was, stood to one side, and spoke as follows:

—Samaṇa Gotama! You should enter the village on alms-round; I will ensure that the moment you enter the village, you will receive all manner of fine foods.

At that time the Blessed One, for the sake of Māra Pāpīyant, recited these verses:

You have now lost all benefit

By troubling the Tathāgata;

You have accumulated boundless offense;

Yet the Tathāgata does not grieve,

For he has parted from all afflictions

And ever dwells in peace and ease.

Contemplating the Dharma, delighting in meditation,

Like the Ābhāsvara heavens above.

At that moment Māra Pāpīyant suddenly vanished. Thus it was that on that day the Blessed One received no food. When the bhikkhus heard this news, those who had already eaten felt remorse; those who had eaten halfway stopped eating; and those who had not yet eaten refrained from eating. When the Samaṇas and brahmins heard that the Buddha and the assembly of bhikkhus had received no food, they brought five hundred sugar-candy cakes and presented them to the Blessed One. The Buddha instructed the bhikkhus to purify them with water and then receive them, so that bhikkhus whether sick or well might all eat them.

Again, when the Buddha was dwelling beside the river Rikija, at that time the bowl of the Blessed One and the bowls of the bhikkhus were all set out in an open place. A monkey happened to pass by through the bushes and, seeing in the trees a honeycomb that was fully ripe and had no bees, went and took up the Blessed One's bowl. The bhikkhus moved to stop it, but the Buddha instructed:

—Do not stop it; it has no ill intent.

So the monkey took the bowl, went and collected the honey, and brought it back as an offering. The Blessed One had not yet received it, intending first to purify it with water before accepting. The monkey, not understanding the Buddha's intention, supposed that the Buddha was finding fault with the bowl because there were insects in it. It examined the bowl and saw traces of honey dripping down the outside. It then took the bowl down to the water, washed it, and water fell inside the bowl. It then brought it and presented it to the Buddha, and the Buddha received it. When the Buddha had received it, the monkey was overcome with joy and went along dancing and leaping, but unhappily it fell into a pit and died instantly. At that time the bhikkhus recited these verses:

When the Buddha dwelt in the forest grove,
The bowl of the Buddha and the Saṅgha were set in an open place;
A wild creature, possessing wisdom, wishing to plant merit,
Saw a honeycomb in a tree with no bees remaining.

It straightway went and took up the Buddha's bowl;
The bhikkhus moved to stop it, but the Buddha forbade them.
It filled the bowl with honey and offered it to the Buddha;
The Tathāgata, out of compassion, received it.

With heart full of joy it leapt and danced about,
And unhappily fell into a pit and lost its life.
It was then reborn in the Trāyastriṃśa heaven,
And in a subsequent birth went forth and became an arhat.

Again, while the Buddha was traveling through the land of Aṅguttarāpa, at that time the brahmin Keṇiya the Jaṭila, having heard that the Blessed One was coming, prepared various kinds of fruit juices to await the Blessed One. When the Blessed One arrived, he offered those juices to the Buddha and the Sangha. Doubt arose in the minds of the monks, who thought: "The Blessed One has laid down a rule not permitting the drinking of fruit juice that has been kept for many days—how then can we drink this?" Having thought thus, the monks went and reported the matter in full to the Blessed One. The Buddha taught:

—I permit the drinking of pressed fruit juice. Pressed fruit juice comprises fourteen kinds. What are those fourteen kinds? They are:

1. Āmra juice.

2. Koli juice.

3. Pomegranate juice.

4. Tinduka juice.

5. Grape juice.

6. Pārusakā juice.

7. Lauluca juice.

8. Banana juice.

9. Kegajati juice.

10. Kaphala juice.

11. Pāluṅka juice.

12. Rock-sugar juice.

13. Harītaka juice.

14. Kapittha juice.

These are called the fourteen kinds of pressed fruit juice. When they have been properly filtered and cleansed, all are permitted for drinking. If they take on the color of liquor, the taste of liquor, or the smell of liquor, then all are not permitted for drinking.

If anyone brings pressed fruit juice, it should be made pure (kappiya).

If a small amount of cold liquid remains at the bottom of the jar, this is considered made pure.

If rain falls and water enters the jar, this is also considered made pure.

If when rinsing the jar a little water remains, this is also considered made pure.

If a cart carrying rock sugar is caught in the rain, this is also considered made pure.

If it is transported by boat and water splashes into the jar, this is also considered made pure.

If a kappiya-kāraka washes their hands and water splashes into the jar, this is also considered made pure.

This is called the rule for using pressed fruit juice.

THE RULE FOR USING PREPARED BEVERAGES.

While the Buddha was traveling in the land of Kosala, at that time the Venerable Sāriputta fell ill with a wind disorder. The monks went and reported the matter in full to the Blessed One. The Buddha then asked the monks:

—What medicine must be used to treat this?

—Blessed One, the fruit juice Sūviratā must be used.

—I permit its consumption.

The Buddha then said to the monks:

—Wait until the Tathāgata has finished traveling through the land of Kosala and returned to Sāvatthī; then remind me, so that I may lay down the rule regarding the use of Sūviratā juice for the disciples.

When the Buddha returned, the monks at once reported:

—Blessed One, previously the Blessed One promised that upon returning to Sāvatthī he would lay down the rule regarding the use of Sūviratā juice for the monks. Now is truly the right time.

—Monks, the method for preparing Sūviratā juice is as follows: take barley, place it in a mortar, and hull it lightly so that the chaff and dust are removed, but take care not to break the tips of the grains; then wash it seven times with water until clean, and place it in a clean vessel. When setting down this vessel of Sūviratā, do not place it facing the east or the north; rather, place it facing the south or the west in an airy location, taking care that no impure air enters it; it must not be kept inside a stūpa or a monastery hall; it must not be placed in plain sight, but should be kept in a secluded spot.

Then take harītakī, vibhītaka, āmalaka, pepper, lá lốt leaves, and medicines used throughout one's life—likewise add these inside; cover it with a piece of clean cloth, tie it with rattan cord, and then lay a piece of wood across the top. When using this Sūviratā juice, according to the amount, mix water into it to dilute the taste and smell before drinking. If one drinks it without first diluting the taste and smell with water, one commits a Duṣkṛta offense.

If the tips of the barley grains are not broken, it may be drunk at the proper time or at an improper time alike. If the tips of the barley grains are broken, it may only be drunk at the proper time and not at an improper time. This is called the rule for using fruit juice.

Verse summary:

Illness, medicine, and the Preceptor,

The teacher together with the student,

Dwelling together and dependence,

The affairs of novices, the affairs of the bowl,

The matters of porridge, cakes, and vegetables,

Dried provisions and refreshing drinks,

Together with Sūviratā juice.

End of the fifth chapter.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Verified: THÍCH ĐỖNG MINH