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– THE MAHĀSĀṂGHIKA VINAYA

– PĀCITTIYA OFFENSES

– DETAILED EXPLANATION OF THE SIXTH SECTION OF THE 92 SINGLE EXPIATION RULES.

50. RULE: KEEPING PRECIOUS OBJECTS.

When the Buddha was residing in the city of Rājagṛha, as described in detail above. At that time, on the fifteenth day of the full moon, King Ajātaśatru, son of Lady Vaidehī, having bathed, anointed his body with oil, and donned new garments, assembled with his ministers in the palace. The king spoke to a chief minister:

—Today is the day of the full moon; to which śramaṇa or brāhmaṇa should we go to cultivate and nourish our wholesome roots?

The chief minister said:

—Pūraṇa Kāśyapa is presently in the city of Rājagṛha and is a great śramaṇa with a large following. Your Majesty should go to him, and you will be able to cultivate and nourish your wholesome roots.

The king remained silent and said nothing. Then another minister said: "Nirgrantha Jñātaputra is presently in the city of Rājagṛha and is a great śramaṇa; you should go to him and you will be able to cultivate and nourish your wholesome roots." In this manner, each minister, being a disciple of some non-Buddhist teacher, praised his own teacher and declared that one should go to him to cultivate and nourish wholesome roots.

At that time, the young man Jīvaka was standing in attendance holding a parasol over King Ajātaśatru, and the king said to him: "Everyone has spoken; why do you remain silent and say nothing? Today on the full moon, where should we go to cultivate and nourish our wholesome roots?" Jīvaka addressed the king: "The Blessed One is presently in the mango grove of this servant, together with 1,250 bhikkhus. If you go there, you will be able to cultivate and nourish your wholesome roots." The king immediately approved of this suggestion and said to the young man Jīvaka: "Make haste and prepare five hundred female elephants; on each elephant let one consort ride."

Thereupon the young man Jīvaka prepared as the king commanded, and having completed the preparations, went before the king and reported: "Your Majesty, the preparations are complete. Your Majesty may now do as he wishes."

Then King Ajātaśatru, together with five hundred consorts, attended by soldiers bearing bright torches and lamps before and behind, departed from the city of Rājagṛha at midnight and proceeded to the gate of the mango grove. At that moment the bhikkhus were seated in meditation. The king felt alarmed and, turning to Jīvaka, said: "You said there were 1,250 bhikkhus in your grove; with such a great assembly, why is there complete silence without any sound at all? Surely you are not trying to deceive me?"

Jīvaka replied: "It is truly so; this servant does not deceive the king. Please proceed onward." Then Jīvaka pointed and said: "In the great hall where the lamps are burning bright, the Blessed One is seated in the center, majestic and worthy of deepest reverence, supremely exalted beyond compare—like a great bull in the midst of a herd of cattle, like a lion king among wild beasts, like a great six-tusked white elephant on Mount Himavat amidst his herd, and like the Gaṅgā River, deep, clear, and still without sound. The great assembly is silent in just such a way. He is also like the great ocean into which water from immeasurable sources flows. The assembly of the Blessed One possesses immeasurable merit in just this manner."

Thereupon King Ajātaśatru descended from his chariot, changed into plain garments, and proceeded on foot, leading his retinue to where the Buddha was. He circumambulated the Buddha and the great assembly three times, then stood to one side and said to Jīvaka: "The Blessed One together with the great assembly has accomplished merit, stillness, and purity. I wish that my son Udāyibhadra may also accomplish merit in this way." The Buddha said: "Great King, whatever the great king prays for shall be attained." Thereupon the king spread out a seat and invited the Buddha to be seated. The Buddha said: "Great King, seat yourself; the Tathāgata already has a seat." Thereupon the king bowed his head and paid homage at the feet of the Buddha, stood to one side, and addressed the Buddha:

—Blessed One, there is a matter I wish to ask. I respectfully request the Buddha's permission.

—The Tathāgata grants the great king leave to ask, and the Tathāgata shall answer.

—Blessed One, can craftsmen of various kinds who go forth under the Buddha's Dharma attain the fruit of the śramaṇa in this very life? (As is set forth in the Sāmaññaphala Sutta.)

As time passed during the lengthy discourse, the consorts who were wearing heavy garlands of jewels removed them and placed them before their seats. King Ajātaśatru, burdened with the guilt of having killed his father, was always filled with lurking dread in his heart. When he heard from within the city the sounds of drums, conches, elephants, and horses, the king was seized with great fear and immediately said to the consorts: "Return to the city! Return to the city!"

Because the consorts departed in such haste, they forgot to take their garlands of jewels. The following morning, when the royal consorts wished to put on their garlands, they could not find them. The lady who helped dress one of them said: "Yesterday, in the confusion of the return, they were likely left behind at the monastery." Likewise, each of the consorts said she had left her garlands behind, but they were afraid that if they reported this to the king, he would rebuke them.

At that time a maidservant reported to the king: "When the consorts returned yesterday in such haste, many of them left their garlands behind." At that moment, a brāhmaṇa of a non-Buddhist sect, who was the king's counselor, was seated with the king, and submitted: "If they were left there, the śramaṇas have already hidden them all away. Even if you send someone to look, nothing will be recovered."

Thereupon the king sent a trusted man to go and look. When this man arrived, he found the Buddha's great assembly still seated exactly as before, and he saw that the garlands belonging to the consorts remained in their original places, gleaming brightly in the light of the sun. He gathered them up and brought them back, then made a full report to the king. The king was exceedingly delighted and said: "The śramaṇas of the Buddha are truly a fine field of merit—without greed, without desire, uniquely trustworthy. None surpass this assembly. May they always dwell in my realm, so that I may make offerings to them for the rest of my life." Then the king said to the consorts: "Here are your garlands. Each of you come and take your own; do not create confusion or seize the finest ones."

The bhikkhus heard what the king's non-Buddhist counselor had said, and brought the matter before the Blessed One. The Buddha then said to the bhikkhus: "Although the jewels remained intact and no one took them, people still gave rise to slander. How much more so if something were taken. From this time forward I do not permit taking up jewels."

Furthermore, when the Buddha was residing at Vaiśālī, as described in detail above. At that time, a young Licchavi man was carrying various jewels and ornaments on his back, worth tens of millions, and was riding a four-horse chariot out of the city on an excursion. Because the jewels he was carrying were heavy, they slipped off and fell to the ground without his noticing.

At that moment a bhikkhu was walking behind and, upon arriving there, saw the jewels lying on the ground. He immediately called out: "Young man, young man, take back your jewels." But because of the sound of the chariot, the young man did not hear. The monk was afraid that someone coming along behind would pick them up, so he stood by the roadside and kept watch.

After a short while the young man realized he had lost his belt pouch, and turned his chariot around. Seeing the bhikkhu from a distance, he called out: "Did you, walking behind, see a belt pouch?"

The bhikkhu replied: "I saw a belt pouch. Just now I called out to you from a distance, but you did not hear."

The young man asked: "Where is it?" The monk answered: "Right over there." The young man went and retrieved the belt, tied it around himself, and then seized the bhikkhu and beat him soundly on his hands and feet, cursing him with all manner of abuse, saying: "If I had not turned back, you would have taken my belt pouch."

The bhikkhus brought the matter before the Blessed One. The Buddha said: "Even without taking it, such misfortune still arose. How much more so if one had taken it."

Furthermore, when the Buddha was residing in the city of Vaiśālī, as described in detail above. At that time, a bhikkhu went to the Su River, undressed, and went down to bathe. At that moment a young Licchavi man also came to bathe in the river; he removed his ear ornaments and placed them to one side, then covered them with his garment and went into the water to bathe.

When he finished bathing, he came ashore, put on his garments, and departed, forgetting his ear ornaments. The bhikkhu came out of the water afterward, saw the ear ornaments, and immediately called out from a distance: "Young man, young man, your ear ornaments are still on the bank." But because the young man was walking quickly, he did not hear the monk's call, and walked some distance away before suddenly remembering that his ears were bare.

He turned back to look, and from afar asked the bhikkhu: "Did you see my ear ornaments?"

The bhikkhu replied: "Your ear ornaments are still on the bank. Just now I saw them and called out to you from a distance, but you were walking quickly and did not hear my call."

The young man asked: "Where are they now?" The monk answered: "Right over there." The young man went and retrieved the ear ornaments, put them on, and then seized the bhikkhu and beat him with blows, cursing him: "Just so, just so—if I had not turned back, you would have taken my ear ornaments."

The monks then brought the matter and reported it to the Blessed One. The Buddha thereupon said to the monks: "Not taking a precious object still gives rise to such trouble—how much more so if one takes it."

Furthermore, when the Buddha was dwelling in the Nyagrodha grove of the Sakya clan, in the city of Kapilavastu, with the full account as above. At that time, a son of the Sakya clan offered a meal to the monks, and together with his relatives served the food; but because he was wearing heavy golden bracelets, serving the food was inconvenient, so he removed the bracelets and placed them beside a monk's feet, saying: "These golden bracelets I leave beside the venerable one's feet." When the monk had finished eating, he rose and departed.

Afterwards, someone saw the bracelets, picked them up, and left. When that son of the Sakya clan had finished serving the meal, he returned and forgot to take the bracelets. Only upon arriving home did he realize the bracelets were not with him; he turned back to look for them in the same place but did not find them, and then went to seek out the monk to whom he had entrusted them, saying:

—Please return the bracelets that I entrusted to you before.

—I recall that the bracelets you entrusted were still in the same spot; I did not take them.

—Because I entrusted them improperly, the bracelets have been lost.

Then, his heart being displeased, he went to where the Buddha was, bowed his head and paid homage at the Buddha's feet, and said to the Buddha: "Just now I entrusted my bracelets to such-and-such a monk, but the venerable one did not look after them, and so they have been lost." The Buddha thereupon taught the Dharma to that son of the Sakya clan in accordance with his condition, instructing him in what is beneficial and causing him to rejoice, whereupon he took his leave. Not long after he had gone, the Buddha had that monk summoned. When he arrived, the Buddha asked:

—Was this matter really as stated?

—It was indeed so, Blessed One.

—If you accepted something entrusted to you, you should have looked after it; and if you did not accept it, you should have said so. Why did you accept something entrusted to you and then not look after it? From now onward, if there are jewels or valuable precious objects in the grounds, I permit one to take them up and store them oneself, or to direct another person to take them up and store them.

Thereupon the Buddha commanded all the monks dwelling in Kapilavastu to assemble together, and for the sake of ten benefits he laid down a precept for the monks—which even those who have already heard it must hear again:

—If a monk, upon seeing jewels or valuable precious objects in the grounds, takes them himself or directs another to take them—except in a special case—he commits a Pācittiya offense.

Explanation

Special case: A monk who sees jewels or valuable precious objects and then takes them himself, or directs another to take them, with the thought: "If an owner comes looking, I will return them"—this is called a special case.

Monk: As explained above.

In the grounds: Within the grounds of a stupa, or within the grounds of the Saṅgha community.

Jewels: Finished articles—for example, a celestial crown, a jeweled canopy, a garland, the handle of a fly-whisk, jeweled sandals, and such precious objects that have been fashioned into implements.

Valuable precious objects: Such as money, gold, silver, pearls, lapis lazuli, conch shells, coral, amber, crystal, red gems, copper, bronze, lead, iron, white wax, steel, and so forth.

Takes: If the object is a pure (allowable) item, one takes it up with one's own hand; if the object is impure, one directs a lay attendant to take it.

Pācittiya: As explained above.

Special case: If within the grounds of a stupa or within the grounds of the Saṅgha community a monk sees jewels or valuable precious objects that are pure, he should take them himself; if the object is impure, he should direct a lay attendant to take it and store it, with the thought: "If an owner comes looking, I will return it." Only this thought, and nothing else—this is called the special case. Or at occasions such as the anniversary of the Buddha's birth, the occasion of the Buddha's enlightenment, the occasion of the Turning of the Wheel of the Dharma, occasions when Ānanda or Rāhula holds a great assembly; at such times people who come to observe may forget their garments and various articles used for adorning the body;

or a monk may forget his robe, bowl, or other belongings—and when a monk sees such items he should take them, and having taken them should ask to whom they belong.

If the true owner comes forward, he should hand the items to that person. If no one knows, he should hang them on a post or pillar in a visible place so that people can see them. If someone says, "That is my property," he should ask: "Where did you lose it?" If the answer corresponds, he should give it over.

If no one knows, he should hold it for up to three months. If the object was found within the grounds of a stupa, it should be used for the stupa. If found within the grounds of the Saṅgha, it should be used as a property of the fourfold Saṅgha of the ten directions.

If it is a precious article such as a gem, garland, gold, or silver, at that time it should not be displayed openly, but one should announce: "I have found a treasure." The monk should then examine it carefully—noting what its appearance is—before picking it up. If someone comes asking: "I left a precious article behind—did you, Venerable One, see it?" the monk at that time should ask in return: "Where did you leave it?

What was the appearance of your precious article?" If what they say does not correspond, he should say: "This monastery is large; please go and search for it." If what they say does correspond, he should take out the precious article and ask: "Elder, is this your article?" If they answer: "Yes, it is," the monk should not hand it over in the presence of that one person alone, but should gather a number of people and then say to that person: "You should take refuge in the Buddha, the Dharma, and the Saṅgha.

If the Blessed One had not laid down a precept, even if your eyes wished to see it again you might not have been able to—much less recover it." If that person says: "Besides this precious article of mine, there are other articles as well," he should say: "Elder, I found only this; I did not see any other articles. Elder, you are a wicked person! That you have recovered even this is already more than enough—why do you still wish to claim other articles in order to slander someone?

If the Blessed One had not laid down a precept, you would not have been able to see this again." If, after doing all this, the matter still cannot be resolved, he should take the robe to a lay devotee (upāsaka) and say: "I originally found only this article; I have already returned it in full, yet I am still being slandered." The lay devotee at that point should rebuke that person: "That is how it is, you scoundrel. That you recovered your article is already more than enough—and now you still slander the monk!

Come with me; I will confront you together with you to settle this matter."

If no one comes to search, one should wait for up to three years—as explained above—and then, according to where it was found, use it within that domain.

If a monk goes into a village and sees an object fallen on the ground, he should not pick it up. If someone picks it up and offers it to the monk, the monk may accept it. Because the person who offers it is a donor, there is no offense.

If a monk goes into a village and sees a robe fallen on the ground, or a robe blown over by the wind, he should not assume it is a rag robe and pick it up.

If on a deserted road where there is no one about he sees a robe fallen on the ground, he should take it. If he sees jewels on the robe, he should use his heel to push the jewels aside and then take the robe and carry it away. While carrying it, he should not conceal it but should hold it up openly so that people can see it. If the robe is soiled in a way that causes others disgust, he may fold it and carry it. If when picking it up he did not know there were precious objects inside the robe, and only upon returning to his dwelling did he discover them, he should hand them over to a lay attendant to manage, for them to exchange for money to purchase medicine.

When leaving a village, if along the way he sees a robe with dust long accumulated on it, he should take it. Having taken it, he must not conceal it but must hold it openly and carry it. If an owner comes running after him, the monk should ask: "Elder, why are you running?" If they answer: "I have lost my robe," he should ask: "Is this robe yours?" If they say: "Yes, it is," he should return it and say to them: "You should take refuge in the Buddha, the Dharma, and the Saṅgha. If the Blessed One had not laid down a precept, even if you had seen the robe again you would not have been able to take it back."

If the dwelling quarters of the Saṅgha are old and dilapidated and in need of repair, and during the digging of the ground to lay new foundations a cache of jewels is discovered—if the lay attendants cannot be trusted, one should report it to the king. Should the king say: "This naturally belongs to Us; We now bestow it upon the monks to make merit," then the king is regarded as the donor. If half has already been used and half remains, and the king says: "Why have you made use of Our property?

If you have already used it, stop, and return whatever remains to Us," the monk should give the remainder back to the king. If the king says: "Why have you made use of Our property? Return it all to Us," and the monk has already made use of that property, then he must take the Saṅgha's property to repay it.

If the Saṅgha has no property, he must seek other property to repay it. If the king says: "Since it has already been used, let it be; the merit of that belongs to Us," then it is the same as if the king had used it himself.

When repairing an old stupa, if gold, silver, or precious jewels are found and the净人 (lay attendant) is not trustworthy, the matter should be reported to the king. If the lay attendant is trustworthy, he may keep the treasure, storing it for three years. After three years, it should be used for the affairs of the stupa.

If the king comes to learn of this and asks the bhikkhu: "Did you obtain a treasury within the stupa grounds?" the bhikkhu should reply: "Yes, it was obtained." If it has already been used, he should reply: "Yes, it was obtained and has been used for the stupa." The king may then say: "What has been done must stop. The merit of this belongs to Us." If half has been used and half remains, and the king says: "What has been done must stop; bring Us what remains," then the remaining portion must be given to the king.

If the king says: "Did you not know that treasures found in the earth belong to Us? Why did you take and use them? Return everything to Us," then at that point the bhikkhu should take articles belonging to the stupa to make restitution.

If the stupa has no articles, he must request articles on behalf of the stupa in order to make restitution. If the king asks: "What does the Buddha's Vinaya say in this matter?" the bhikkhu should reply: "In the Buddha's Dharma, if articles are obtained from the land of a stupa, they are to be used for the stupa. If articles are obtained from the land of the Sangha, they are to be used for the Sangha." If the king says: "Use them in accordance with the Buddha's Dharma," then using them in this way incurs no offense.

If on top of the treasury there is a piece of iron engraved with a name, and the king asks: "Venerable ones, did you see such a name engraved on that treasury?" the bhikkhu should reply: "Yes, we saw it, but it has already been used for the stupa." If the king says: "That was the property of Our ancestors; why did you use it? Since you have used it, you must make restitution to Us." Or if the king says: "Since the stupa has already been completed, the merit thereof belongs to Us," there is no offense.

Or if the king says: "If half has been used, return the remaining half to Us," then at that point the bhikkhu should return the remaining portion to the king. If the king says: "Why did you use the property of Our ancestors? You must return everything to Us," then at that point everything should be returned.

If the stupa has articles, they should be taken to make restitution; if it has no articles, one should go and request some to make restitution. If the king says: "This was the property of Our ancestors, and since Our ancestors have passed away, the merit of this belongs to them," there is no offense.

When building a new monastery or a new stupa, if a treasury is found, the procedure is the same as above. Therefore it is said (as above).

Vietnamese translation: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Chinese translation: TRIPIṬAKA BUDDHABHĀDRA OF INDIA

TOGETHER WITH ŚRAMAṆA FAXIAN, TRANSLATED DURING THE EASTERN JIN DYNASTY

Doctrinal verification: Thích Đỗng Minh