Lzh Mg Bu Pn 6Improper Procedure

– MAHĀSĀṂGHIKA VINAYA

– EXPLANATION OF THE SEVENTH MISCELLANEOUS RECITATION CHAPTER.

IMPROPER PROCEDURE (AKAMMIKA).

When the Buddha was residing in the city of Śrāvastī, the monks at Campā were living together in one dwelling place in discord, quarreling and disputing with one another. One monk accused another monk, saying:

—I accuse this elder of an offense!

Two monks accused two monks; many monks accused many monks. The monks then brought this matter and reported it in full to the Blessed One, saying:

—Blessed One! Among the monks at Campā, an improper matter has arisen. How is it that one person can accuse one person, two persons accuse two persons, many persons accuse many persons?

The Buddha then spoke to the monks:

—There are four cases of kammavācā. What are those four cases? They are:

1. A kammavācā in accordance with the Dharma, without harmony.

2. A kammavācā in accordance with the Dharma, with harmony.

3. A kammavācā not in accordance with the Dharma, with harmony.

4. A kammavācā not in accordance with the Dharma, without harmony.

(In summary, the cases are as follows): Sundarananda; freshly dyed cloth; accused in one place, absolved in another place; the Forest of Opening Eyes; a non-Buddhist practitioner who has gone forth; making an appointment; not in meditative stillness; the Suhā River; the Sudhamma Lecture Hall; the general Sīha; a difficult child; the Licchavi youth; four violent men fighting one another; on an upper floor; moving a stone; a hot spring; a courtesan; Saṃvāsa; demanding oil; going to fetch food; caring for the sick; a piece of bird's flesh; a piece of flesh from bandits; a piece of pork; going to a woman's house; grinding flour; herding cattle; abandoning a wife; acting foolishly; through a wall; Uposatha; the country of Dvīsupiyā; bricks; dung; begging for alms; Uttrojā.

1. Sundarananda

When the Buddha was residing in the city of Vārāṇasī, at that time Sundarananda was staying at the Jitarakīpaṭa monastery. During the first watch of the night and the last watch of the night he would walk in meditation and sit in concentration. Early in the morning he arose, sat in the cross-legged posture, and then lay down on his side, his body uncovered, his male organ erect, while he slept on without awareness.

At that time in the city of Vārāṇasī there were two sisters who worked as courtesans, one named Jāśī and one named Pañcajāśī. During the night they had gone outside the city to a garden to enjoy themselves with young men. Then, early in the morning, they returned into the city, and as they passed by the place where the monk Nanda was, Pañcajāśī saw that his male organ was erect and said to her sister:

—I wish to take pleasure with this monk; wait for me a moment, sister.

—This is an arhat who has cut off lust, hatred, and delusion; he no longer desires such things. Have you not heard that Sundarananda of the Śākya clan, when he was at home, had a beautiful and virtuous wife, yet he left her to go forth into homelessness?

—No matter! But wait for me, sister.

So she went forward, climbed upon the body of the monk, and acted in the manner of the worldly. The monk then awoke and kicked her with his foot, so that she fell tumbling to the ground, injured in five places: both elbows, both knees, and her forehead. Pañcajāśī stood up, brushed the dust from her clothing, and went to her sister, saying:

—The monk has shamed me in this way.

—Did I not tell you before? Now whom is there left to blame?

The monk's mind was troubled with doubt, so he reported the matter to the other monks. The monks said:

—You have committed a Pārājika offense.

—I am an arhat; I no longer experience any pleasure in such things.

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

—This monk has fully cut off lust, hatred, and delusion; he is an arhat. There is no offense.

Thus concludes the Vinaya section. This is called Sundarananda.

2. Freshly Dyed Cloth

When the Buddha was residing in the city of Śrāvastī, as explained in full above. At that time a monk, it being the hour for going on alms-round, put on his robe, took his bowl, and entered the city of Śrāvastī, going from house to house for alms, and came to a certain house. The woman of that house was wearing freshly dyed clothing and was sitting in an immodest posture with her body exposed. The monk saw this, and desire arose in his mind, and he said:

—Dear sister, how very red you look!

—Venerable sir, it is because these clothes have just been freshly dyed.

That monk's mind was troubled with doubt, so he brought the matter and reported it in full to the Blessed One. The Buddha asked him:

—With what intention of mind did you speak?

—With a mind of lustful desire, Blessed One!

—You should ask a monk to go and inquire of that woman whether she understood your intent.

So the monk who was sent as a messenger went there and asked:

—Sister! Did a certain monk come here a while ago?

—Yes, he did!

—What did that monk say?

—I was wearing freshly dyed clothing and had just sat down when he said: "How very red." I replied: "It is just as the venerable says, because the clothing has been freshly dyed, it is so."

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

—If she understood the explicit meaning but not the implied intent, it is a Sthūlātyaya offense. If she understood the implied intent but not the explicit meaning, it is a Sthūlātyaya offense. If she understood both the implied intent and the explicit meaning, it is a Saṃghāvaśeṣa offense. If she understood neither the explicit meaning nor the implied intent, it is a Duṣkṛta offense. Thus concludes the Vinaya section.

This is called freshly dyed cloth.

3. Accused in One Place, Absolved in Another.

At that time a monk in one dwelling place had a kammavācā of formal accusation performed against him by the Saṃgha. He then went to another dwelling place and addressed the Saṃgha as follows:

—Venerable elders! I have been formally accused. Now I have carried out the practice of compliance; my mind has become pliant. I request that the Saṃgha perform the kammavācā to discharge the formal accusation against me.

The monks then performed the kammavācā to discharge the formal accusation. When it was finished, they asked:

—Elder! For what matter were you formally accused?

—Venerable elders! The Saṃgha has already performed the kammavācā to discharge my formal accusation. Why ask further?

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

—What that monk said is correct. Therefore, when the Saṃgha performs the kammavācā to discharge a formal accusation, one should first ask before doing so. If the discharge has already been done without asking, one should not ask again afterward. But why did the Saṃgha of another place discharge an accusation made by the Saṃgha of yet another place?

If the Saṃgha of another place performs the kammavācā of formal accusation, and the Saṃgha of this place discharges it, this is a Duṣkṛta offense.

If a monk who has been formally accused goes to another place, he should address them as follows:

—Venerable elders! I have been formally accused and have carried out the practice of compliance; my mind has become pliant. I request that the Saṃgha discharge the formal accusation against me.

At that point, the Saṃgha should ask:

—Elder! For what matter were you formally accused?

If he replies:

—I was accused when there was no matter at all.

Then the Saṃgha should say:

—Elder! Since you were accused when there was no matter, let us here share together the practice of eating the Dharma meal and the taste meal.

But if he says: "There was indeed a matter, and I was rightly accused," then the Saṃgha should say:

—Elder! You should return to that place so that the Saṃgha there may discharge the formal accusation against you.

If the Saṃgha of that monastery has all gone away, or has passed away, or has left the monastic life, or has gone elsewhere, so that not a single member of the Saṃgha remains, then one should ask:

—For what matter were you formally accused?

If he replies: "I was formally accused for such-and-such a matter, but now my mind has become pliant, I have recognized my fault, and I have carried out the practice of compliance," then one may discharge the formal accusation.

Thus concludes the Vinaya section. This is called being accused in one place and absolved in another.

4. The Forest of Opening Eyes.

When the Buddha had not yet prohibited bhikṣuṇīs from dwelling in remote places, the Mahāprajāpatī Gautamī together with five hundred bhikṣuṇīs was sitting in meditation in the Forest of Opening Eyes. They had gone forth from the Śākya clan, the Mālla clan, and the Licchavi clan; all were young women of upright appearance. During the first watch of the night, while those bhikṣuṇīs were sitting in meditation, a group of licentious young men came and attempted to violate their chastity.

The bhikṣuṇīs used their supernormal powers to escape. During the middle watch and the last watch of the night, they returned again to sit in meditation, and the same group of young men came to disturb them as before. Those who were wakeful and quick used their supernormal powers to escape; but those who had fallen asleep and were dull had their chastity violated, and as a result their minds arose in doubt as to whether they had committed an offense.

Other bhikṣuṇīs then said to those bhikṣuṇīs:

—You have committed a Pārājika offense.

—I experienced no sense of pleasure; I do not know whether there is an offense or not.

The bhikṣuṇīs then brought this matter to Mahāprajāpatī. Mahāprajāpatī reported the full circumstances to the Blessed One. The Buddha taught:

—Those bhikṣuṇīs who are arhats have fully cut off lust, hatred, and delusion; they experienced no sensation of sensual pleasure, and therefore there is no offense.

Thus concludes the Vinaya section. This is called the Forest of Opening Eyes.

5. A Non-Buddhist Practitioner Who Has Gone Forth.

When the Buddha was residing at the monastery of the Sakya clan in Kapilavatthu, at that time a certain monk, at the hour for alms-round, put on his robe and entered Kapilavatthu to collect alms. He encountered a female wanderer of an outside sect named Sundarī — young, of comely appearance — wearing a freshly dyed robe, holding a three-pronged staff in one hand and a water vessel in the other, walking ahead of him on the street.

Seeing this, the monk's sensual desire arose, and he followed along behind her. At that moment, a cow that had just recently given birth gored the monk with her horns and flung him onto the female wanderer, causing the monk's mind to be filled with doubt as to whether he had committed an offense. The monks then reported the whole matter to the Blessed One.

The Buddha questioned the monk:

—What was your mental state?

—A mind of sensual desire, Blessed One!

—When you were struck by the cow's horns, what was your mental state?

—A mind of fear, Blessed One!

—When there is a mind of sensual desire, there is no fear whatsoever; and when there is a mind of fear, there is no mind of sensual desire. Following behind a woman with a mind of sensual desire — at each step taken, one commits a Vinaya transgression.

Thus ends the Vinaya section. This is the case of a female wanderer of an outside sect.

6. Making an Appointment.

When the Buddha was residing in Sāvatthī, at that time a certain monk, at the hour for alms-round, put on his robe, took his bowl, and entered Sāvatthī to collect alms in order. When he arrived at a certain house, a woman said to him:

—Monk! If you wish to do that thing, come here.

—The monastic rule of a monk does not permit me to do such a thing.

—If you will not do it, I shall wound myself and then cry out: "The monk has violated me."

—I must return to the monastery first and then come back.

—You are a Samaṇa, a son of the Sakyans; you should not speak falsely. Having made an appointment, you must come.

—Very well.

Thereupon the monk reported the whole matter to the Blessed One. The Buddha then said:

—That was unlawful speech; it should not have been heeded. Having heeded it, one should not have made a promise. Having made a promise, one must go there accompanied by many monks.

Thereupon that monk led many monks to that place and said:

—Sister! We have come.

—Welcome, venerable ones.

Thus ends the Vinaya section. This is called making an appointment.

7. The Perception of Non-Stillness.

When the Buddha was residing in Sāvatthī, a certain monk was sitting alone at the foot of a tree contemplating the perception of non-stillness, and then said to himself: "I have attained the fruit of Arahantship."

Other monks, hearing him say this, said to him:

—Elder! You have proclaimed, without having truly realized it, that you have attained a superhuman state — this is an offense of Pārājika.

—Venerable Elder! I did not proclaim that I had attained a superhuman state. I was sitting at the foot of a tree contemplating the Dhamma of non-stillness, and then said: "I have already attained Arahantship."

The monks then brought this matter and reported it fully to the Blessed One. The Buddha questioned that monk:

—Did you truly proclaim that you had attained a superhuman state without having done so?

—Blessed One! I did not proclaim that I had attained a superhuman state. I was sitting alone at the foot of a tree contemplating the Dhamma of non-stillness, and then said: "I have attained Arahantship."

—This is a proclamation of a superhuman state made through the contemplation of non-stillness — an offense of Thullaccaya.

Thus ends the Vinaya section. This is called the perception of non-stillness.

8. The Suhā River.

When the Buddha was residing at Vesālī, at a time when the assembly of monks had gathered together, the Venerable Mahā-Moggallāna spoke as follows:

—Venerable Elders! When I had entered the Formless Absorption, I heard the flapping of the ears of elephants drinking water at the Suhā River.

The monks said:

—That is impossible. Upon entering the Formless Absorption, one transcends all perceptions of form — how could one still hear sounds? You have spoken falsely and untruthfully; a formal act of censure must be carried out.

So they assembled the community of monks. The Buddha, using his supernormal powers, came through the air, and though he knew, he still asked the monks:

—What are you doing?

The monks then reported the whole matter to the Blessed One — up to the point of: he has spoken falsely and untruthfully, and a formal act of censure must be carried out.

The Buddha then said to the monks:

—Moggallāna has truly attained the Formless Absorption, but he does not yet know clearly the characteristics of entering and emerging from it. He heard that sound upon emerging from the absorption, not while entering it.

Then the Buddha turned and said to Moggallāna:

—You should discern this and know it clearly.

Thus ends the Vinaya section. This is called the Suhā River.

9. The Assembly Hall.

When the Buddha was residing in Sāvatthī, at that time the monks had gathered together and were discussing among themselves:

—Do the pillars of this Dhamma assembly hall support the roof-beams or not?

The Venerable Moggallāna said:

—They support the roof-beams.

At that moment, a monk who had not yet completed his rains-retreat said:

—They do not support them.

He was asked:

—By how much do they not touch?

He answered:

—By the breadth of a single hair.

The monks then sent a monk who possessed supernormal powers to go and observe whether they were in contact or not.

That monk went and looked, then returned and said:

—They do not touch.

He was asked:

—By how much do they not touch?

He answered:

—By the breadth of a single hair.

The monks then said to Moggallāna:

—You did not know whether they were in contact or not — why did you say they were in contact? You have spoken falsely and untruthfully; a formal act of censure must be carried out!

So the Sangha assembled and carried out the formal act of censure. At that moment, the Buddha came through the air using his supernormal powers, and though he knew, he still asked the monks:

—What are you doing?

—Blessed One! The Venerable Mahā-Moggallāna — (up to) — said they were in contact when they were not, speaking falsely and untruthfully. We are intending to carry out a formal act of censure.

The Buddha then questioned the monk who had not yet completed his rains-retreat:

—How did you know they were not in contact?

—Blessed One! I once sat in meditation in that Dhamma assembly hall.

The Buddha then said to Mahā-Moggallāna:

—Why did you not look carefully? Go and look again at the truth of the matter.

Thus ends the Vinaya section. This is called the Dhamma assembly hall.

10. General Sīha.

When the Buddha was residing in Vesālī, at that time King Ajātasattu had a grievance against the Licchavis of Vesālī. The King wished to lead his four divisions of troops to subdue the Licchavis. Upon hearing that the King's army was about to advance, Sīha the general of the Licchavis of Vesālī went to the Venerable Mahā-Moggallāna and asked:

—Venerable Sir! In this battle, who will be victorious — will King Ajātasattu prevail, or will we prevail?

—The King will prevail.

—Is there some omen that foretells this?

—I saw the non-human beings of the two kingdoms fighting one another, and the non-human beings of the King's side prevailed — therefore the King will also prevail.

General Sīha, upon hearing this, thereupon recruited five hundred courageous young men from the country and asked them:

—Should we die as men of no valor, or should we live as true men by leaping into the pit of fire?

—We should live as true men, and moreover save our kinsmen.

At that time, King Ajātasattu, having heard what Mahā-Moggallāna had said, was unafraid and proceeded at an unhurried, leisurely pace, advancing his troops along the current of the Ganges River. General Sīha then led his troops in an ambush and struck unexpectedly before battle was joined, thus routing the enemy forces completely. Caught off guard and with no reinforcements to aid him, King Ajātasattu escaped grave danger and barely survived, returning to his kingdom alone on horseback, and then berated Moggallāna:

—It is because of the Venerable Mahā-Moggallāna that the affairs of my kingdom have been thrown into turmoil.

When Sīha, the general of the Licchavis of Vesālī, had defeated the enemy forces, he joyfully said:

—Moggallāna frightened me, and because of that I gained a great victory. Though his words were not accurate, I am deeply grateful for that false utterance.

At that time, the monks, hearing that King Ajātasattu was angered at the Licchavis and also harbored resentment toward Moggallāna, discussed among themselves:

—The Venerable Mahā-Moggallāna did not know who would win or lose, and yet he spoke falsely and untruthfully.

Thereupon the community of monks assembled, intending to carry out a formal act of censure against Moggallāna. The Buddha then used his supernormal powers and arrived there; though he knew, he still asked the monks:

—What are you intending to do?

—Blessed One! Mahā-Moggallāna — up to — spoke falsely and untruthfully. We are intending to carry out a formal act of censure.

—Moggallāna saw what was before, but did not see what was after.

Then the Buddha said to Moggallāna:

—You should examine matters carefully.

Thus ends the Vinaya section. This is called the case of General Sīha.

11. A Male Child.

When the Buddha was residing in Sāvatthī, at that time Mahā-Moggallāna had an acquaintance who was a lay supporter, whose wife was with child. She asked the monk:

—Venerable Sir! Will I give birth to a son or a daughter?

—You will give birth to a son.

The woman asked three times in this manner, and each time the monk told her it would be a son. But after the birth, it turned out to be a daughter; the mother then expressed her grievance:

—Mục Liên has been telling lies his whole life—saying a boy was born when it was a girl, speaking thus only to please people.

The monks, upon hearing this, were troubled:

—Why did the Venerable Mahāmaudgalyāyana fail to discern properly and instead speak falsely? We must perform the karmā of reproach.

They then assembled the Bhikkhu Saṅgha. The Buddha, using his supernormal power, went there, and though he already knew, he asked the monks:

—What are you intending to do?

—Blessed One, Mahāmaudgalyāyana… spoke falsely, untruthfully. We intend to perform the karmā of reproach.

—Mục Liên saw that it was a boy at the outset but did not see what happened in between, for the yakṣa Di Tố caused a reversal: a household wanting a girl was given a boy, and a household wanting a boy was given a girl.

The Buddha then instructed that person:

—Go and say to that household the following: The Blessed One teaches that the girl is yours, and the boy is mine.

They went there, negotiated, and in the end agreed to exchange with one another.

Thus ends the Vinaya portion. This is called the case of the boy.

12. The Licchavi Youth.

When the Buddha was dwelling in the city of Vesālī, at the hour of almsround he put on his robe, took his bowl, and entered the city of Vesālī for alms together with many monks. At that time, a Licchavi youth was on an upper floor enjoying himself with five hundred courtesans. The Buddha, seeing this from afar, smiled. The monks then asked the Buddha:

—Blessed One, what is the occasion for the Blessed One's smile?

—After seven more days, this person will pass away and fall into hell.

Ānanda then said to the Buddha:

—Blessed One, is there any means by which he may be spared from falling into hell?

—If this person takes ordination within the Tathāgata's teaching, he will be delivered. Ānanda, go and instruct that person; encourage him to take ordination.

Ānanda then complied with the Buddha's instruction, went there, gave counsel, and in the end the man took ordination. The Buddha further admonished Ānanda:

—Tell the monks they must protect this person so that he does not break the precepts and thereby incur a grave offense.

At that time, the monks, in compliance with the instruction, brought this monk to stay in a room and locked the door from outside. As a result, this monk passed away from exposure to a noxious wind. At that point, the relatives of this monk came and, seeing that he had passed away, were overcome with grief. The Buddha then, on their behalf, recited these verses:

At that time, the monk who had locked the door gave rise to doubt and remorse, and he reported the entire matter to the Blessed One. The Buddha then asked him:

—With what intention did you lock the door?

—Blessed One, with the intention of benefit, fearing that he might break the precepts and incur a grave offense.

—Because you locked the door from outside, you have committed an offense of transgressing the Vinaya.

Thus ends the Vinaya portion. This is called the case of the Licchavi youth.

13. Four Persons Who Had Abandoned Fighting.

When the Buddha was dwelling in the city of Vesālī, four persons who had abandoned the practice of fighting wished to go forth and take ordination, and together they entered the gate of the city of Vesālī. Suddenly they encountered their former enemies. At that moment, seeing that the city gatekeeper had a bow, one person took up the bow, another drew the bow, and another shot, but the enemy did not die. The fourth person then shot, and the enemy died at once.

In the case of the one who shot and killed and the one who shot but did not kill, these two should not be admitted to ordination. If they have already been ordained, they should be expelled. In the case of the one who took up the bow and the one who drew the bow, these two should not be admitted to ordination. If they have already been ordained, they should be left in peace. However, if afterward they commit evil deeds, they must be expelled. In general, persons of such violent nature should not be admitted to ordination. If anyone admits them to ordination and full ordination, that person commits an offense of transgressing the Vinaya. This is called the case of the four persons who had abandoned fighting.

14. The Case of the Upper Floor.

When the Buddha was dwelling in the city of Rājagṛha, there was at that time a monk who had accomplished the contemplation of impurity and, being weary of the body, leapt down from an upper floor to the ground in an act of self-destruction. At that moment, below on the ground, a father and son were weaving bamboo baskets. The monk fell directly upon the father, killing him instantly. The son then dragged the monk before the king and said:

—Your Majesty, this monk has killed my father.

The king then asked the monk:

—Venerable one, you are a renunciant; why have you killed a person?

—Your Majesty, being weary of this body, I leapt from an upper floor to the ground and fell upon the father of this man. Such is the truth of the matter.

Hearing this, the king ordered the monk released. The son, seeing this, complained with resentment:

—Your Majesty, why is a killer not held to account?

The king then skillfully employed an expedient to resolve the man's feelings, and issued the command:

—Go back up to the upper floor, have the monk stand on the ground below, and then leap down upon the monk, killing him, so that you may take revenge for your father.

The man, valuing his own life, did not dare to leap. At that time, the monk's mind gave rise to doubt, and he reported the entire matter to the Blessed One. The Buddha asked him:

—With what intention did you leap down?

—Blessed One, because I was weary of this body.

—Monk, you did not look below first before leaping down; therefore you have committed an offense of transgressing the Vinaya.

Thus ends the Vinaya portion. This is called the case of the upper floor.

15. Moving the Rock.

When the Buddha was dwelling in the city of Rājagṛha, there was at that time an old man and his son who had both taken ordination and were together ascending Gṛdhrakūṭa. The son went ahead and, seeing that there was a rock in the middle of the path, thought to himself: "I must clear the road so that the way is smooth and unobstructed, making it easy to ascend." He then moved the rock. But by misfortune, the rock rolled and struck the father, killing him instantly. The son's heart was filled with anguish, and he gave rise to doubt, thinking: "I have committed two harmful acts: I have killed a person; I have killed my father." Thinking thus, he reported the entire matter to the Blessed One. The Buddha then asked him:

—With what intention did you move the rock?

—Blessed One, because I wished to clear the road so that my father could walk with ease.

—Moving a rock in the middle of the road is an offense of transgressing the Vinaya.

16. The Hot Spring.

When the Buddha was dwelling in the Veṇuvana Kalandakanivāpa in the city of Rājagṛha, there was at that time a monk who entered a hot spring to bathe. A mind of sensual desire arose in him, and his male organ became erect; upon contact with the water he immediately ejaculated. As a result, his mind gave rise to doubt and remorse, and he reported the entire matter to the Blessed One. The Buddha then asked him:

—With what intention did you bathe?

—Blessed One, with a mind of sensual desire.

—You have committed a Saṅghāvaśeṣa offense.

Thus ends the Vinaya portion. This is called the case of the hot spring.

17. The Courtesan.

When the Buddha was dwelling in the city of Rājagṛha, there was at that time a monk who, at the hour of almsround, put on his robe, took his bowl, and entered the city to collect alms in order. When he arrived at the house of a courtesan, she invited him:

—Monk, come in and do that thing with me.

—The Blessed One has laid down a precept prohibiting the doing of that.

—I know the Blessed One has laid down a precept prohibiting sexual intercourse, but let you engage in intercourse inside and then ejaculate outside.

The monk then engaged in pleasure with her, and afterward his mind gave rise to doubt and remorse. He reported the entire matter to the Blessed One. The Buddha then taught:

—If one engages in intercourse inside the vagina and ejaculates outside, or masturbates outside and ejaculates inside, or engages in intercourse inside and ejaculates inside, and if contact is made to even the slightest degree—even as small as a sesame seed—a Pārājika offense is committed.

Thus ends the Vinaya portion. This is called the case of the courtesan.

18. Piṇḍolabāradvāja.

When the Buddha was dwelling in the city of Rājagṛha, the Venerable Piṇḍolabāradvāja was living in a village. At the appointed hour he put on his robe, took his bowl, and went on almsround in order. Having received food, he then entered the house of a cowherd for the meal. A young girl came to his side, weeping. He asked her:

—Why are you crying, child?

—Venerable sir, today is a festival day. Everyone else has gone to enjoy it. I alone have no clothing to wear and so cannot go. How could I not weep?

At that time, the Venerable One then conjured various garments adorned with all manner of jeweled ornaments, amulets, gold, and silver, and gave them to her. Having received the garments, she went off to the festival. The king, upon hearing of this, summoned her and asked:

—Where did you obtain these precious jeweled ornaments?

—The Venerable Piṇḍolabāradvāja gave them to me.

The king then summoned the monk and asked:

—Venerable sir, where did you obtain this precious metal that does not exist anywhere in this world?

The monk then took his staff and struck it against the wall and against the bed, whereupon everything was transformed into gold, and he said:

—Śūdra, how does one obtain gold? It is precisely in this way.

The king then said:

—You possess great spiritual powers; please return now. And let the cowherd girl return home as well.

When the monks heard of Pilindavaccha's display of miraculous powers and the arrest of the cowherd girl, they decided to perform a kammā act of censure, and they assembled the Bhikkhu Saṅgha. At that moment, the Blessed One came by means of his spiritual powers. Though he already knew, he nonetheless asked the monks:

—What are you doing?

—Blessed One, Pilindavaccha displayed miraculous powers, and so forth, and the cowherd girl was arrested.

The Buddha then asked Pilindavaccha:

—Is it true that you displayed miraculous powers, causing the cowherd girl to be arrested?

—Blessed One, I did not intentionally display miraculous powers in order to have the cowherd girl arrested; I acted solely out of compassion.

The Buddha then said to the monks:

—Because this was the great spiritual power of Pilindavaccha, there is no offense.

Thus ends the Vinaya section.

Furthermore, when the Venerable Pilindavaccha was residing in a village, he plastered his own dwelling room himself. When King Bimbisāra came and saw the Venerable plastering his dwelling room himself, he asked him:

—What are you doing, Venerable sir?

—Śūdra, I am plastering my dwelling room.

—Do you have no one to direct to do this? I shall provide gardeners to serve you.

—That is not necessary, Śūdra.

The king made the offer three times, but the Venerable declined each time. The people of the village, upon hearing of this, came to the Venerable and entreated him:

—Venerable sir, please accept us as your gardeners; we shall serve you.

—If all of you are able to undertake the Five Precepts, I will accept you.

—We are able to undertake them.

Thus he accepted them, administered the Five Precepts to all of them, and required them to observe the uposatha and cultivate virtue. As a result, the village became prosperous and wealthy, but then bandits from outside came and plundered the women and children and their property. The villagers then came to report to the Venerable:

—Venerable sir, the bandits have come and robbed us of our sons, daughters, and wealth—all in a single day, everything is gone.

The Venerable Pilindavaccha then entered into meditative concentration of compassion, and saw the bandits driving those people away. He said to them:

—Śūdra, why are you robbing my gardeners?

Immediately a great chasm appeared, so that the gardeners were on one bank and the bandits on the other, and he said:

—Śūdra, you may go now.

When the monks heard of this, they said:

—Pilindavaccha himself is a robber who has gone and robbed robbers; a kammā act of censure must be performed.

Thereupon, the Bhikkhu Saṅgha assembled and reviewed the matter. At that moment, the Blessed One came by means of his spiritual powers. Though he already knew, the Buddha nonetheless asked the monks:

—What are you doing?

—Blessed One, Pilindavaccha himself is a robber who has gone and robbed robbers; we intend to perform a kammā act of censure.

The Buddha then asked Pilindavaccha:

—Did this actually happen?

—Blessed One, I am not a robber who went and robbed robbers. It is only because the villagers came to me weeping and reporting the news that I acted in this way out of compassion.

—That was a great spiritual power; there is no offense.

Thus ends the Vinaya section.

End of the twenty-ninth volume.

Vietnamese translation: Thích Phước Sơn. MAHĀSAṄGHIKA VINAYA

Chinese translation: THE TRIPIṬAKA MASTER BUDDHABHADRA OF INDIA

TOGETHER WITH THE ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Reviewer: Thích Đỗng Minh