Lzh Mg Bu Pn 9Dedicated

– THE MAHĀSĀṂGHIKA VINAYA

– CLARIFYING THE TENTH MISCELLANEOUS RECITATION SECTION.

THE RULE ON EATING TOGETHER.

When the Buddha was dwelling in the city of Śrāvastī, at that time the group of six monks ate together from one vessel, and people of the world mocked them, saying:

—Why do the disciples of the Śākya ascetics sit and eat together like the licentious people of the world?

Thereupon the Buddha had the group of six monks summoned. When they had come, the Buddha questioned them:

—Is it true that you did this?

—It is true, Blessed One!

—From now on, I do not permit eating together. Eating together means eating from the same bowl. As for food, the five kinds of main food and the five kinds of miscellaneous food should each be placed separately before eating.

If there is no bowl, then a pot or cup should be used. If there is also no pot or cup, then rice should be shaped into balls and placed in the left hand, to be taken up and eaten with the right hand. If that too is not possible, then the bowl should be placed on grass or leaves, and the food eaten by hand from it.

One must not reach by hand into the same vessel for the five main foods and the five miscellaneous foods. However, if it is flour, cakes, vegetables, or fruit, eating them together entails no offense. If one eats together from a single bowl, one commits a Duṣkṛta offense.

That is the rule on eating together.

THE RULE ON EATING AT A TABLE.

When the Buddha was dwelling in the city of Śrāvastī, the Tathāgata, on account of five benefits, would inspect the monks' rooms once every five days. Seeing that the eating table in the room of Nanda and Upananda was painted in many colors, though he already knew, the Buddha still asked the monks:

—Whose eating table is this that has been painted in so many colors?

—Blessed One, that is the eating table of Nanda and Upananda.

—From now on, I do not permit eating at a table.

Furthermore, when the Buddha was dwelling in the city of Śrāvastī, the Tathāgata, on account of five benefits, would inspect the monks' rooms once every five days. Seeing a monk whose hand had a boil, though he already knew, the Buddha still asked:

—Monk, are you well and at ease?

—Blessed One, I have a boil on my hand, which causes my bowl to break, yet the Blessed One has laid down the rule not permitting eating at a table, so I am unable to be at ease.

—From now on I permit sick monks to eat at a table, but I do not permit the table to be painted in many colors.

If a table belonging to the Saṃgha is painted in many colors, there is no offense.

If it is a personal table, only a single color should be used. A sick monk eating at a table should first stand, bring the mind to mindful recollection, and then eat; this entails no offense.

If a monk is not ill, eating at a table is entirely prohibited.

If it is due to old age or illness, or a boil on the hand that bleeds, or the bowl being heavy, full, hot, or cold, then eating at a table entails no offense. But if a monk who is not ill eats at a table, he commits a Duṣkṛta offense. This is called the rule on eating at a table.

Summary verse:

Eating garlic and covering the bowl,

Fastening buttons and the belt,

Riding in carts and on horses, sitting together,

Sitting on the same bed, eating together,

A table painted in many colors—

This concludes the eighth section.

KILLING ANIMALS ON ONE'S BEHALF.

When the Buddha was dwelling in the city of Śrāvastī, at that time Nanda and Upananda had been traveling in distant regions and returned to Śrāvastī. At the hour for alms-gathering, they put on their robes, took their bowls, and went to the home of a familiar lay patron named Abaṭṭha. When the patron saw them, he greeted them:

—Welcome, Venerable Ones! Why have you not come for so long?

—Good man, it has been many days since I have come; what fine and rare things do you intend to offer me?

—Tomorrow I will make an offering of a pure meal to you, Venerable Sir!

—Do not offer me the food of weavers.

—What is the food of weavers?

—That is stale rice and bean soup!

—I will not offer you stale rice and bean soup, Venerable Sir; I will offer you rice with meat.

—Do not offer me cold meat.

—I will not offer you cold meat, Venerable Sir; I will cook it hot before offering it.

—The "hot" I speak of is not that kind of hot.

—Then what kind of hot do you mean?

—It means the flesh of an animal that has just died.

—If that is what you wish, Venerable Sir, then come early tomorrow, and I will slaughter the animal before you and then cook it hot.

—Very well.

The next morning, they put on their robes, took their bowls, and went to that house. The patron brought out goats, pigs, and chickens, laid them before the monks, slaughtered them, and made the offering. When the meal was finished and they had departed, the patron reproached them:

—The ascetic Gautama by countless skillful means criticizes the killing of living beings and praises non-killing, yet this ascetic had someone slaughter animals right before his eyes—how is that different from killing himself!

The monks reported this matter to the Blessed One. The Buddha had Nanda and Upananda summoned. When they had come, the Buddha questioned them:

—Monks, is it true that you did this?

—It is true, Blessed One!

—Monks, this is an evil deed. (continuing to where the Buddha said:) Why did you have someone kill living beings right before your eyes? From now on, I do not permit a donor to kill living beings on one's behalf. Killing on one's behalf means slaughtering an animal for a monk's sake.

If a donor kills an animal on behalf of a monk, then all monks, nuns, probationary nuns, novice monks, novice nuns, male lay followers, and female lay followers must not eat it. Likewise, if they kill on behalf of a female lay follower, then all monks must not eat it, and even the female lay follower must not eat it. Killing on behalf of another involves three cases: seeing, hearing, and suspecting.

Seeing means that one has seen with one's own eyes that they killed on one's behalf—one must not eat it. This is called seeing. Hearing means that one has heard with one's own ears, or has heard from another person, that they killed on one's behalf—one must not eat it.

If the person who reported this is untrustworthy and only wishes to disturb the monk, one should not heed their words, but should rely on a trustworthy person for a definite determination. This is called hearing. Suspecting means that a monk comes to a donor's house and always sees a goat there; when he comes again, he sees the goat's head and feet lying on the ground; seeing this, doubt arises in his mind, and he asks: "Where is the goat I saw here before?" If they say: "I have slaughtered it on your behalf," one must not eat it.

If they say: "Venerable Sir, I killed it as a sacrifice to heaven, and after eating the meat there was some left over, so I offer it to you," then one may eat it. This is called suspecting.

Likewise, for all living beings, whether one has seen, heard, or suspected, the principle is the same in every case.

This is called killing animals on one's behalf.

HUMAN FLESH.

When the Buddha was dwelling in the city of Śrāvastī, at that time in the city of Śrāvastī there was a male lay follower named Tủy Ti; his wife was also named Tủy Ti, and there was a visiting monk whose name was likewise Tủy Ti. The male lay follower heard this and thought: "The Venerable Monk shares my name; let me go and invite him for a meal," and so he went to the monastery and invited him to his home, prepared various foods and drinks, and made an offering. Then he bowed his head in reverence at the monk's feet, knelt with joined palms, and said:

—I respectfully request the Venerable One to accept my fourfold offering: robes, food and drink, bedding and seating, and medicine for the sick.

The monk accepted the invitation. Thereafter, the husband had to travel far with a merchant caravan, and so he instructed his wife:

—I am going far away; while I am at home, you must take proper care of the Venerable Monk and see that nothing is lacking.

After he had gone, the monk felt unwell in his body and wished to take a purgative medicine, so he said to the lay woman:

—I wish to take a purgative; can you provide food in due order and at the proper times?

—Yes, certainly, Venerable Sir.

After the monk had taken the purgative, she provided him in due order with foods appropriate to his condition—thin gruel, then thick gruel, and then meat. She took some money, gave it to a maidservant, and said:

—Take this money and go to the market to buy meat and bring it back.

The maidservant went to the market, but that day happened to be a fast day, and no one was butchering meat, so she could not buy any and returned empty-handed. At that moment, the lay woman was displeased and thought: "The Venerable Monk has taken a purgative; if there is no food suitable for his condition, I fear his illness may worsen." Thinking thus, she took mustard seeds, ground them up, and soaked them in oil; then she went into her room, used a sharp knife to cut the flesh from her thigh, gave it to the maidservant, and said:

—Wash this piece of meat clean with the mustard oil, cook it thoroughly, and bring it to the Venerable Monk; then ask him what food he will need tomorrow.

The maidservant followed her instructions, cooked the meat, and brought it to the monk, then asked:

—Venerable Sir, what will you need to eat tomorrow?

—There is no need to bring anything more.

At that time, the lay woman, suffering pain from her wound, was lying down to rest. Her husband returned from his trading journey and, not seeing his wife come to meet him, thought: "Whenever I have returned from a journey, my wife would come out to receive me at the second or third gate; why does she not come to meet me today?" He then entered the room and saw his wife lying in bed, whereupon he became angry and scolded her:

—Why do you show me such disrespect by not coming out to receive me?

—What merit have you gained from this journey that I should come out to welcome you?

—On this journey I have earned a hundred thousand ten-thousand taels of silver.

—That is merely external wealth—what is so remarkable about it! As for me, I have cut flesh from my own body to provide for the Master.

—Where did you cut it?

The wife then lifted her garment and showed him. The husband, seeing this, fainted and fell prostrate upon the ground. At that moment, a spirit witness saw what had happened and reported it to the monk. Upon hearing this, the monk entered the samādhi of loving-kindness and, through the power of meditative concentration, transmitted his spiritual force so that the wife was restored to her former condition. Then she said to her husband:

—Rise! Rise! Do not be afraid. Through the spiritual power of the Master, my wound has healed.

The husband stood up, saw that his wife's wound had healed, and was filled with great joy. He then went to the marketplace and spoke as follows:

—My wife practiced diligence by cutting flesh from her own body as an offering.

Upon hearing this, the people immediately criticized:

—Why are the śramaṇas, sons of the Śākyas, eating human flesh?

The monks brought this matter and reported it to the Blessed One. The Buddha then ordered that monk to be summoned. When the monk had come, the Buddha asked:

—Monk, did this matter truly occur?

—It truly did, Blessed One. Because I had not entered meditative concentration, I did not know.

—From this day forward, I do not permit the eating of human flesh.

Furthermore, when the Buddha was dwelling at the Deer Park of the Sages in Bārāṇasī, a certain monk was afflicted with jaundice. A physician said to him:

—If the Venerable One drinks human blood, the illness may be cured. If not, you will die; there is no other remedy.

At that time, there was a man who had transgressed the law of the king. He had been arrested, his hands bound tightly behind his back, his body draped with a garland of Kapila flowers, while soldiers beat drums and proclaimed the sentence as they led him to the place of execution. The monk approached the executioner and said:

—Good man, allow me to drink the blood of this person.

The executioner said:

—If you wish to eat my flesh I would grant it, let alone blood!

He then set the condemned man upon the ground and, taking a knife, cut the veins on both sides of the throat so that blood flowed out. The monk cupped his two hands and drank the blood. He was criticized by the people, who said:

—This is not a monk but a demon drinking human blood.

They then threw bricks, stones, and clods of earth at the monk until his leg was lamed, and only then did he escape. The monks brought this matter and reported it to the Blessed One. The Buddha then ordered that monk to be summoned. When the monk had come, the Buddha asked:

—Monk, did this matter truly occur?

—It truly did, Blessed One.

—Monk, that was an evil deed. Is this how much you cherish your own life? From this day forward, I do not permit drinking human blood, nor human marrow; none of these whatsoever may be consumed. However, if a monk develops a boil on his head and a physician says that human bone must be ground and applied for it to heal, then applying it is permitted. But after applying it, one must not remain among the assembly; one should stay in a small room nearby, and when the illness has healed, one must bathe and cleanse oneself thoroughly before returning to the assembly.

Furthermore, when the Buddha was residing at Vaiśālī, there was a certain group of people who habitually ate dragon flesh, and some monks also ate dragon flesh. Because of this, many dragons were being slaughtered. At that time, a dragon maiden came and stood before the bed of the Blessed One, weeping. The Buddha, though he knew, still asked:

—Why do you weep?

—Blessed One, there are people here in Vaiśālī who eat dragon flesh, and the monks also eat dragon flesh; because of this, many dragons are being slaughtered. I respectfully beseech the Blessed One not to permit the monks to eat dragon flesh.

At that time, the Blessed One taught the Dharma in accordance with the situation, instructing and guiding the dragon maiden until she was filled with joy, and then she took her leave. The Blessed One then went to where the monks were gathered in great numbers, spread out his sitting mat and sat down, and recounted the entire matter to the monks. The Buddha then laid down the rule:

—From this day forward, I do not permit eating dragon flesh, dragon blood, dragon bones, dragon sinews, or dragon marrow; in general, none of these whatsoever may be eaten. However, if there is a skin disease that requires dragon bone, it is permitted to grind dragon bone into powder and apply it externally; there is no offense.

When the Buddha was residing at Rājagṛha, at that time the elephant of King Bimbisāra died, and certain lowly caṇḍālas took it and ate its flesh. Among the monks, some also ate it. At that time, the youth Jīvaka went to where the Buddha was, bowed his head and paid reverence at the feet of the Buddha, then stood to one side and said to the Buddha:

—Blessed One, the elephant of King Bimbisāra has died, and some lowly caṇḍālas have taken and eaten its flesh; some monks have also eaten it. Yet monks are those who have gone forth from home life and are held in veneration by the people. I therefore beseech the Blessed One not to permit them to eat elephant flesh.

The Blessed One then taught the Dharma in accordance with the situation, instructing and guiding the youth so that he received benefit and was filled with joy. He then bowed his head, paid reverence at the feet of the Buddha, and took his leave. At that time, the Blessed One went to where the monks were gathered in great numbers, spread out his sitting mat and sat down, and recounted the entire matter to the monks. The Buddha then taught:

—From this day forward, I do not permit eating elephant flesh; even elephant marrow may not be eaten. However, using elephant tusks or elephant bones to make objects for the alms bowl or as robe-clasps is not an offense.

When the Buddha was residing at Rājagṛha, at that time the horse of King Bimbisāra died, and the case was the same as with the elephant described above. If there is a skin disease of sores and boils requiring horse blood to be applied, it may be applied without offense. However, after applying it, one must not remain among the assembly; one should stay in a small room adjacent to the monks' quarters.

When the Buddha was residing at Śrāvastī, at that time, because some monks ate dog flesh, when they entered villages and hamlets, dogs would run after them barking loudly. The monks brought this matter and reported it to the Blessed One, and the Buddha taught:

—From this day forward, I do not permit eating dog flesh; dog marrow likewise may not be eaten. However, if one is bitten by a dog and needs to burn dog hair and apply it to the wound, this is permitted and there is no offense.

Furthermore, when the Buddha was residing at Śrāvastī, a certain monk ate crow flesh. When he entered villages and hamlets to collect alms, or when he walked in meditation in the forest, a flock of crows would fly after him, cawing loudly. The monks brought this matter and reported it to the Blessed One, and the Buddha taught:

—From this day forward, I do not permit eating crow flesh; crow marrow and so forth may likewise not be eaten. However, if crow wing-feathers are needed to treat a skin disease, they may be used and there is no offense.

Furthermore, when the Buddha was residing at Śrāvastī, a certain monk ate hawk flesh. When he walked in meditation in the forest, a flock of hawks would fly after him, crying loudly. The monks brought this matter and reported it to the Blessed One, and the Buddha taught:

—From this day forward, I do not permit eating hawk flesh; hawk marrow likewise may not be eaten. If hawk wing-feathers are needed to treat a skin disease, they may be used and there is no offense.

In summary, the following foods may not be eaten:

If garlic is needed to apply to an external wound on the skin, it may be used. However, after applying it, one must not enter the assembly; one should stay in a small room adjacent to the monks' quarters. When the illness is healed, one must bathe and cleanse oneself thoroughly before returning to the assembly. This is called the rule concerning the use of flesh and garlic.

THE RULE CONCERNING THE USE OF HIDES.

When the Buddha was residing at Śrāvastī, at that time Nanda and Upananda went to the house of a cowherd and sat upon a bed. Suddenly, a newly born calf, seeing the color of the monk's robe which resembled its mother, ran toward the monk. The monk stroked the calf's head with his hand, gently rubbing it, and said:

—The hide of this calf is soft and fine; it could be made into a sitting mat.

At that time, the cowherd thought: "This monk is someone well acquainted with the king and with high-ranking ministers; he has great influence and is seeking this calf's hide," and so he asked:

—Are you in need of a hide, Venerable One? I will give you one.

—Give me the hide of this calf right here.

—In my house there is a dried hide of a calf that is equally soft and fine. I will comb and smooth it out and give it to you.

—If you wish to give, then give me the hide of this one here; I have no use for any other.

At that time, the cowherd thought: "This monk has great power and could cause harm to me." Fearing calamity, he slaughtered the calf before the monk's eyes and then flayed it and gave the hide to him. When the mother cow returned from grazing and did not find her calf, she wandered around the fences, lowing loudly. The cowherd then gave voice to his resentment:

—A Śramaṇa of the Śākya sons who has no loving-kindness. If a Śramaṇa were in the situation of that mother buffalo, what would be in his heart and mind?

The monks then brought the matter and reported it to the Blessed One. The Buddha immediately ordered Nanda and Upananda to be summoned. When they had come, the Buddha asked:

—Monks! Is it true that you did such a thing?

—It is indeed true, Blessed One!

—Monks! That was an evil act. Why did you instruct people to kill a living creature right before your eyes?

From now on, I do not permit the use of hides. Hides include the following kinds: cowhide, buffalo hide, tiger hide, leopard hide, bear hide, and deer hide; in general, all such kinds of hides are not to be used for sitting. Only the hide of the border-country sheep of the second grade is permitted.

Sheepskin comes in two kinds: first, black sheep, and second, spotted sheep. And black sheep and spotted sheep are each divided into ten types as described above. If one sits on hide, one commits an offense of Violation of Vinaya.

If one sits on a cotton mattress placed on top of hide, one commits two offenses of Violation of Vinaya. If one sits on leather shoes, one commits an offense of Violation of Vinaya. If one lies down on leather shoes, one commits an offense of Violation of Vinaya.

If one lies on leather shoes from the knees upward, one commits an offense of Violation of Vinaya; but if from the knees downward, there is no offense. Or if hide is used as a seat-mat and one sits upon it, there is no offense. (This is called the rule concerning the use of hides.)

THE FOOT-WIPING CLOTH.

When the Buddha was residing in the city of Śrāvastī, at that time Nanda and Upananda procured various articles to use as foot-wiping cloths, and disciples of a non-Buddhist sect saw this and thought: "Let us all go and trouble that upāsaka." As was fully explained in the matter of wood shavings above, up to where the Buddha instructed:

—From now on, I do not permit the use of articles as foot-wiping cloths. Foot-wiping cloths, whether square or round, whether carved at the edges with the pattern of māṣa beans or muñja beans, are all not to be used. If the feet are dirty, it is permitted to use a ball of rolled grass, or to use a brick or tile to wipe them. This is called the foot-wiping article.

EYE MEDICINE.

When the Buddha was residing in the city of Rājagṛha, at that time, on a festival day, young men and women went out of the city to enjoy themselves, and the group of six monks used sky-blue color and black color to adorn their eyes, and so they were mocked by the people, who said:

—Why do Śramaṇas of the Śākya sons, just like noble young men, adorn their eyes with sky-blue color?

Some who saw them adorned in black said:

—Śramaṇas of the Śākya sons look like the messengers of lowly people, going about with black smeared on their eyes. These are corrupt persons—what conduct do they have!

The monks brought the matter and reported it to the Blessed One, up to where the Buddha instructed:

—From now on, I do not permit the adorning of the eyes.

Furthermore, when the Buddha was residing in the city of Śrāvastī, in the Āmrapālī garden of the young man Jīvaka. At that time, certain monks suffered from eye ailments, and the young man Jīvaka said:

—Venerable Sir, you may use this medicine to apply to your eyes.

—The Blessed One has established a precept not permitting the application of medicine to the eyes.

—I will go and request the Blessed One to permit this matter.

Thereupon he went to where the Buddha was, bowed his head and paid reverence at the Buddha's feet, stood to one side, and said to the Buddha:

—Blessed One! The monks are persons who eat only one meal a day; the eyes are a vital organ of the human body. Please, Blessed One, permit the monks to apply medicine to their eyes.

—From now on, I permit the use of eye medicine, with the exception of sky-blue colored medicine. However, if a physician says: "Venerable Sir, this eye ailment can only be cured if sky-blue colored medicine is applied to it; apart from this there is no other remedy"—if such is the case, then it may be applied. When medicine has been applied, one should not remain in the assembly but should stay in a small room adjacent to the Saṅgha's hall. When the illness is cured, one must wash and cleanse oneself thoroughly before returning to the assembly.

This is called eye medicine.

THE CONTAINER FOR EYE DROPS.

When the Buddha was residing in the city of Śrāvastī, at that time certain monks used leaves to hold eye drops. The Buddha knew this yet still asked:

—Monk! What is this?

—It is eye-drop medicine, Blessed One!

—Eye-drop medicine is a precious thing; it should be kept in a container.

Thereupon, the monks made containers from gold and silver. The Buddha instructed:

—I do not permit the use of gold, silver, or any precious materials to make containers; instead, one should use copper, iron, steel, bamboo, reed, feathers, bird wings, or at the very least, make a leather pouch to hold it.

This is called the container for eye drops.

THE APPLICATOR STICK FOR EYE MEDICINE.

When the Buddha was residing in the city of Śrāvastī, at that time a certain monk used bamboo to make an applicator stick for eye medicine. The Buddha knew this yet still asked:

—Monk! What is this?

—Blessed One! It is a stick for applying medicine to the eyes.

—The eyes are a delicate organ; a smooth object should be used to make the applicator stick.

Thereupon, the monk made one from gold and silver. The Buddha instructed:

—I do not permit the use of gold, silver, or any precious materials to make it; instead, one should use copper, iron, ivory, bone, sandalwood, or hardwood to make it, then plane and smooth it well—or at the very least, use a finger to apply the medicine. This is called the applicator stick for eye medicine.

THE RULE CONCERNING THE USE OF UMBRELLAS.

When the Buddha was residing in the city of Rājagṛha, at that time, on a festival day of the people, young men and women went to attend the festival, and the group of six monks carried umbrellas of many colors; some even carried umbrellas made of bark. The people mocked them, saying:

—Why do Śramaṇas of the Śākya sons, just like princes and great ministers, carry umbrellas of many colors?

Some who saw them carrying leaf umbrellas said:

—Why do Śramaṇas of the Śākya sons, just like the messengers of lowly people, walk about carrying leaf umbrellas? These are corrupt persons—what conduct do they have!

The monks then brought the matter and reported it to the Blessed One, up to where the Buddha instructed:

—From now on, I do not permit the use of umbrellas.

Furthermore, when the Buddha was residing in the city of Śrāvastī, at that time the Elder Aniruddha and Kimbila had just finished the rains retreat at Stūpa Mountain and were returning to Śrāvastī to pay reverence to the Blessed One. The Buddha knew this yet still asked:

—Monk! Why are your robes soiled with salt stains like this?

—Because the Blessed One established a precept not permitting the carrying of an umbrella, and while going on alms-round we were caught in the rain, which is why we have come to this condition.

—From now on, I permit the carrying of umbrellas. All kinds of umbrellas—umbrellas of bark, umbrellas of leaves, umbrellas of bamboo, and all such kinds—are permitted. However, umbrellas of many colors are not permitted.

This is called the rule concerning the use of umbrellas.

THE RULE CONCERNING THE USE OF FANS.

On a festival day of the people, young men and women went out in great numbers to enjoy themselves, and the group of six monks carried fans adorned with mica; some carried bamboo-framed fans. The people mocked them, saying:

—Why do Śramaṇas of the Śākya sons, just like princes and great ministers, carry fans adorned with mica?

Some who saw them carrying bamboo-framed fans immediately criticized:

—Why do Śramaṇas of the Śākya sons, just like the messengers of lowly people, carry bamboo fans? These are corrupt persons—what conduct do they have!

The monks then brought the matter and reported it to the Blessed One, up to where the Buddha instructed:

—From now on, I do not permit the carrying of fans.

Furthermore, when the Buddha was residing in Vaiśālī, because mosquitoes were troubling them in the meditation hall, the monks used their robes to fan them away, making a flapping noise. The Buddha knew this yet still asked:

—Monks! What are you doing that produces a sound like an elephant flapping its ears?

—Blessed One! Because the Blessed One established a precept not permitting the use of fans, and the monks were being bitten by mosquitoes and had to use their robes to fan the mosquitoes away, making such a sound.

—From now on, I permit the use of bamboo fans, reed fans, and leaf fans, with the exception of mica fans and fans painted in many colors. However, if a fan belongs to the Saṅgha, painting it in many colors is not an offense. As for personal fans, they must be dyed to a subdued color. If someone applies fragrant perfume to a fan and then brings it as an offering, it is permitted to wipe it clean and then use it.

This is called the rule concerning the use of fans.

THE RULE CONCERNING THE USE OF WHISKS.

When the Buddha was residing in the city of Rājagṛha, at that time, on a festival day, men and women went out to enjoy themselves, and the group of six monks carried whisks made of white ox-tail hair with handles inlaid with gold and silver. The people mocked them, up to where the Buddha instructed:

—From now on, I do not permit the carrying of whisks.

Furthermore, when the Buddha was residing in Vaiśālī, because mosquitoes were troubling them in the meditation hall, the monks used leaf whisks to swat mosquitoes, making a loud noise. The Buddha knew this yet still asked:

—Monks! What is that sound?

—Blessed One! Because the Blessed One established a precept not permitting the carrying of whisks, the monks used leaf whisks to drive away mosquitoes and thus produced that sound.

—From now on, I permit the use of fly-whisks. Fly-whisks include the following kinds: fly-whisks made of thread, of fringed cloth, of tangled grass, and of tree bark. Among these, only fly-whisks made of white ox-tail or white horse-tail with handles inlaid with gold or silver are prohibited; all others are permitted for use. If a fly-whisk is white in color, it should be dyed to a muted color before use. When holding a fly-whisk, one must not adopt a languid, coquettish manner like that of a licentious woman holding a fly-whisk.

This is called the rule on the use of fly-whisks.

Summary verse:

Killing for oneself, eating human flesh,

Eye-drops, containers and sticks,

Ox-hide and foot-wiping cloths,

The use of umbrellas and fly-whisks.

Here ends the ninth chapter.

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHADRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh