根本說一切有部尼陀那目得迦

Fascicle Two

Eighth Summary Verse

Even if a robe is not cut,
Under difficult circumstances it may still be worn.
A robe may be made according to the wearer’s bodily measurements;
If the cloth is too short, make a hanging garment.

The Venerable Upāli addressed the Blessed One:

“May an uncut robe be used?”

The Buddha said:

“No. It may be used if difficult circumstances arise.”

“May one wearing an uncut robe enter a secular entertainment? May one enter a layperson’s house? May one enter the dwelling place of non-Buddhist ascetics?”

The Buddha said:

“None of these is permitted, except under difficult circumstances; then wearing it entails no offense.”

“May one wearing an uncut robe sit inside the house of a non-Buddhist ascetic?”

The Buddha said:

“No. However, if the non-Buddhist ascetic is absent from the house, sitting there entails no offense.”

As the Blessed One taught:

“A robe may be used whose length accords exactly with the prescribed number of cubits. If someone has a large body but short forearms, must the robe still be made according to the length of that person’s cubit?”

The Buddha said:

“The robe should be made according to that person’s bodily measurements.”

“Suppose that, even when made according to the person’s bodily measurements, there is insufficient cloth to sew a robe that covers the body?”

The Buddha said:

“If there is insufficient cloth to cover the body, it should be sewn into a kusūlaka and used. (This is translated as a ‘hanging garment.’ It is four cubits long and two cubits wide. It is sewn together and worn underneath, drawn upward and tied with a cloth cord, as explained in detail elsewhere. In former times it was called a kṣula, but no one understood what this was. This garment is shaped like a narrow tube and is one of the five garments of a bhikṣuṇī. It should properly be translated as ‘drawstring trousers,’ according to the original annotation. It resembles a sarong but is sewn closed, and is worn beneath a bhikṣuṇī’s inner robe. —Translator)”

Ninth Summary Verse

The Venerable Upāli addressed the Buddha:

“Blessed One, as the Blessed One has taught, the hide of a royal elephant must not be used to make footwear. May the hides of other elephants be used to make footwear?”

The Buddha said:

“No. Why? Other elephants also possess the strength of tusked elephants.”

“As the Blessed One has taught, the hide of an intelligent horse must not be used to make footwear. May the hides of ordinary horses be used for footwear?”

The Buddha said:

“No. They also possess the strength and vigor to run.”

“As the Blessed One has taught, the hides of lions, tigers, and leopards must not be used to make footwear. May the hides of other closely related beasts be used?”

The Buddha said:

“No. They also possess the power of claws.”

“As the Blessed One has taught, one should not sit upon the hides of such animals. The hides of other animals may be used as seats. How large may they be?”

The Buddha said:

“They may be just large enough for the sitting place.”

“As the Blessed One has taught, certain hides may be used as bedding. How large may a hide used as bedding be?”

The Buddha said:

“A piece just large enough for the sleeping place may be used without offense.”

Tenth Summary Verse

The Blessed One was staying in the city of Śrāvastī. The Venerable Upāli addressed the Blessed One:

“As the Venerable One has taught, because of illness the bhikṣu Saikata was permitted to receive raw meat as food. From whom should it be obtained?”

The Buddha said:

“It may be obtained from five kinds of butchers. What are the five? They are slaughterers of goats, chickens, and pigs, bird catchers, and hunters of wild animals.”

“Venerable One, who should go to obtain it?”

The Buddha said:

“A person with a reverent and faithful mind should be sent to obtain it.”

“To whom should it be brought?”

The Buddha said:

“It should be brought to a person of faith.”

At that time, a bhikṣu in the city was afflicted by illness. He went to a physician and said:

“I suffer from wasting thirst. Noble sir, please prescribe a suitable medicine to treat my illness.”

The physician replied:

“You should take ghee; then the illness will cease.”

The bhikṣu said:

“The Buddha has not yet permitted ghee to be used for treating illness.”

The physician said:

“The Blessed One is greatly compassionate. If it is needed because of illness, he will permit its use.”

The bhikṣu reported this matter to the Buddha. The Buddha said:

“When a bhikṣu is ill and a physician tells him to use ghee as treatment, he is permitted to use it.”

Although this bhikṣu used ghee, he continued to be oppressed by the illness.

The physician asked:

“How is your health after using the ghee?”

The bhikṣu replied:

“The fever and thirst remain.”

The physician said:

“If ghee does not cure the illness, why do you not use various fermented sour drinks? (Here, ‘fermented sour drinks’ means mildly fermented beverages that have not become intoxicating liquor; it does not mean culinary vinegar. The passages below should be understood in the same way. —Translator)”

The bhikṣu replied:

“The Blessed One has not permitted fermented sour drinks to be consumed outside the proper time. How could I use them?”

The physician said:

“The Blessed One is compassionate. Because they are needed to treat illness, he will permit their use.”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“From now on, I permit you to use the various fermented sour drinks.”

The bhikṣus did not know what these drinks were or how they should be consumed, so they again addressed the Buddha.

The Buddha said:

“There are six kinds of fermented sour drink, all of which may be used:

1. Great fermented drink.

2. Rice fermented drink.

3. Medicinal fermented drink.

4. Mild fermented drink.

5. Whey drink.

6. Thick whey drink.

“When any of these fermented drinks is consumed, a little water should be added to make it allowable. It should be strained clean through thick cloth until it has the color of bamboo sap. It may then be consumed, whether at the proper time or outside the proper time, whether one is ill or not ill, without offense. Do not entertain doubts about this.

“‘Great fermented drink’ means one made by dissolving granulated sugar in water and mixing it with various fruits, or by using grape syrup, tree syrup, or other sweet fruits and allowing it to ferment for a long time.

“‘Rice fermented drink’ means one made by grinding whole wheat with its husks together with various other ingredients and allowing the mixture to ferment.

“‘Medicinal fermented drink’ means one made by fermenting the roots and branches of medicinal plants together with various sour jujubes.

“‘Mild fermented drink’ means water taken from a vessel of hot rice while it is being steamed. However much rice water is removed, the same amount of water is added again, so that it can be used continuously without spoiling.

“‘Whey drink’ is the liquid produced from curds.

“‘Thick whey drink’ is ghee produced from curds.

“Other liquids of this kind are all called drinks.”

In the city there was a bhikṣu afflicted with hemorrhoids, and the hemorrhoidal swelling protruded. He pinched it off with his fingers, causing pain so severe that he could not endure it. The bhikṣu thought:

“I am suffering unbearable pain. Why does the greatly compassionate Blessed One not take pity on me?”

At that time, through the power of his great compassion, the Blessed One went to the bhikṣu and asked:

“Bhikṣu, what is causing you such suffering?”

The sick bhikṣu joined his palms, looked at the Buddha with a sorrowful heart, shed tears, and fully described his painful illness.

The Buddha told the bhikṣu:

“I previously forbade you from cutting away hemorrhoids when afflicted by them.”

The bhikṣu addressed the Buddha:

“Blessed One, you did not permit it.”

The Buddha asked:

“Why, then, did you act in this way?”

He replied:

“Blessed One, the pain was so intense that I did it.”

The Buddha said:

“If you acted because the pain was extreme, there is no offense. I now tell you that, no matter how great the pain may be, you must not pinch off hemorrhoids with your hands. There are two methods for treating this illness: medicine or a protective incantation. Even though a bhikṣu suffers pain from this illness, he must neither cut away the hemorrhoids himself nor ask another to cut them away. Whoever acts contrary to this teaching commits an offense of transgressing the Dharma.”

The Blessed One was staying in Śākya territory, in the merchants’ village called Naṭi. In that village there was a householder who possessed faith and a joyful, generous heart. He built a dwelling place and offered it to the Venerable Rāhula. The Venerable One had not stayed there long when he again took his robe and bowl and journeyed among the people. When the householder heard that he had departed, he thought, “The Venerable One has gone traveling; I do not know whether he will return.” The householder then offered that dwelling place to the Sangha.

After the Venerable Rāhula had completed his journey to his satisfaction, he took his robe and bowl and returned to the merchants’ dwelling place at Naṭi. Upon inquiry, he learned that the dwelling place had been offered to the Sangha. He went to the Buddha, bowed with his head at the Buddha’s feet, and said:

“A certain householder aroused great faith and built a dwelling place, which he offered to me. I stayed there for a time, but because a matter arose, I departed. Not long afterward, the householder offered the dwelling place to the Sangha. What should I do? I ask the Buddha to decide.”

The Blessed One said:

“Go to the householder at that dwelling place and say to him:

“‘Good sir, have you ever felt even the slightest aversion toward me through body, speech, or mind?’”

After hearing the Buddha’s instruction, the Venerable Rāhula went to the householder and said:

“Good sir…” and so forth, as above.

The householder replied:

“I have never felt such a thought toward the Venerable One.”

Rāhula returned to the Buddha and reported clearly what the householder had answered. The Buddha told Ānanda:

“Go to the village of Naṭi and assemble in the teaching hall all the bhikṣus residing there.”

Obeying the Buddha’s command, Ānanda went to the dwelling place in the village of Naṭi and told the bhikṣus:

“You should assemble in the teaching hall.”

After conveying the Buddha’s instruction, Ānanda returned, bowed with his head at the Buddha’s feet, and said:

“I went to the dwelling place in the village of Naṭi and proclaimed the Buddha’s instruction. All the bhikṣus have now assembled.”

The Blessed One brought the bhikṣus and Rāhula to that monastery in the village of Naṭi. He sat upon the prepared seat and told the bhikṣus:

“You should know that if a donor gives an intended gift exclusively to one person and afterward gives that same object to someone else, such giving is contrary to the Dharma, and its acceptance is also contrary to the Dharma. Such use is called impure use. Likewise, if an object already given is subsequently redirected to two people, three people, or the Sangha, all such giving is contrary to the Dharma, its acceptance is contrary to the Dharma, and its use is impure.

“Bhikṣus, if a donor gives an intended gift to two people and afterward gives that same object to one other person, both the giving and the acceptance are contrary to the Dharma. Such use is impure.

“Likewise, if the object is redirected to two people, three people, or the Sangha, both giver and recipients act contrary to the Dharma. All such use is impure.

“Bhikṣus, if a donor gives an intended gift to three people and afterward redirects that same object to one, two, or three other people, or offers it to the Sangha, both giver and recipients act contrary to the Dharma. All such use is impure.

“Bhikṣus, if a donor offers an intended gift to the Sangha and afterward gives that same object to one, two, or three other people, or offers it to another Sangha, both giver and recipients act contrary to the Dharma. This is called impure use.

“If an object has first been offered to the Sangha of bhikṣus and is afterward offered to the Sangha of bhikṣuṇīs, or the reverse, it is in either case called impure.

“Bhikṣus, if the Sangha divides into two communities, and an object is first offered to one community and afterward offered to the other, this is called impure use.

“Bhikṣus, if an object is given to one person and is not afterward given to another, both giver and recipient act in accordance with the Dharma. Such use is called pure. Likewise, if an object is given to two people, three people, the Sangha, the Sangha of bhikṣuṇīs, or one community, and afterward it is not offered elsewhere, nor even taken out for use, this is all called pure, as clearly explained above. Bhikṣus, the first is a true gift; the later giving is contrary to the Dharma.

“Bhikṣus, the land belongs to the king, objects belong to their owners, and rooms, dwellings, beds, and seats belong to their donors. Robes, bowls, and requisites belong to the bhikṣus. If property offered to a monastery falls into disrepair, the donor should repair it himself and must not arbitrarily take that object and give it to someone else. The first gift accords with the Dharma, but the later gift is contrary to the Dharma.

“Bhikṣus, the former dwelling place should be returned to Rāhula. If a bhikṣu takes an object already given to one person and gives it to another, except under difficult circumstances, he commits an offense of transgressing the Dharma.”

The bhikṣus obeyed the Buddha’s instruction and returned the former dwelling place to Rāhula.

As the Blessed One taught:

“Should a great assembly be appointed every five or six years?”

Some faithful brahmins and householders offered various cakes, fruits, and foods to the Sangha.

At that time, the bhikṣus could not finish all the food and gave the leftovers to the śrāmaṇeras. The following morning, the śrāmaṇeras offered that food back to the bhikṣus.

The bhikṣus asked:

“Where did you obtain these cakes?”

They replied:

“These are the cakes you gave us yesterday.”

The bhikṣus became doubtful and thought, “These cakes and fruits are food left over from our own meal. If we now eat them again, according to the Dharma we will incur an offense.” They reported the matter to the Buddha. The Buddha said:

“If one gives with the expectation of eating the food again, one commits an offense of wrongdoing when giving it and an offense entailing forfeiture when eating it.

“If one gives without the expectation of eating it again, there is no offense in giving, but eating it entails an offense of forfeiture.

“If one gives with expectation but eats without expectation, giving entails an offense of wrongdoing, but eating entails no offense.

“If one gives without expectation and eats without expectation, neither giving nor eating entails an offense.”

-ooOoo-

The Second Separate Section of the Nidānas

General Summary Verse

Dividing the possessions of the deceased and proclaiming donors’ names;
Riding in a conveyance, holding up robes, and trainees;
Repeatedly taking back what was given, and bringing the assembled community together;
Śrāmaṇeras upon the same platform.

First Summary Verse

When dividing the robes and possessions of the deceased,
Bhikṣus and bhikṣuṇīs should receive from one another when neither community is present.
On seeing a quarrel, one should remonstrate;
The belongings are divided according to the direction in which the head lies.

The Buddha was staying in the city of Śrāvastī. A certain householder had only one son. When the son grew up, he wished to live the homeless life and received full ordination in the true Dharma. Unfortunately, he contracted a severe illness and died. The bhikṣus conducted his funeral together with all his robes and bowl.

When laypeople saw this, they said to the bhikṣus:

“We who remain in lay life have sons and grandchildren and can obtain whatever we need, yet we do not discard all the possessions of a deceased person. You Venerable Ones have gone forth, have no children, and obtain requisites only with great difficulty. Why do you not take possession of the dead man’s belongings?”

The bhikṣus replied:

“The Blessed One has not permitted us to take the robes and bowl of a deceased person.”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“The robes and bowl of a deceased bhikṣu should not be discarded.”

A sick bhikṣu died. The bhikṣus retained his robes and bowl and conducted the funeral with his body naked. When people saw this, they criticized them.

The Buddha said:

“You must not leave a corpse naked. It must be clothed decently before the funeral is conducted.”

The bhikṣus then used fine clothing for the funeral of the deceased.

The Buddha said:

“Do not use fine clothing for the funeral.”

The bhikṣus then used tattered clothing for the funeral.

The Buddha said:

“Use clothing of middling quality, neither very good nor very poor, when conducting the funeral of the deceased.”

The bhikṣus addressed the Buddha:

“How should the remaining robes and bowl of a deceased person be distributed?”

The Buddha said:

“Give them to a bhikṣu who is in need.”

At that time, the group of six bhikṣus continually presented themselves as being in need.

The Buddha said:

“They should not be given to the group of six. They should be given in order, beginning with the most senior elder and proceeding downward.”

Consequently, the junior bhikṣus received nothing.

The Buddha said:

“The community should assemble, and a formal motion should first be made. When the Sangha has harmoniously consented, the possessions should be exchanged for their value and divided among everyone.”

The circumstances and place were as before. A bhikṣu suddenly died. His robes and bowl were at a bhikṣuṇī dwelling place. After his funeral had been conducted, the bhikṣus learned that he had died and went to the bhikṣuṇī dwelling place to request his robes and bowl. When the bhikṣuṇīs heard their request, they asked:

“Where did he die?”

They replied:

“At the bhikṣuṇī monastery.”

The bhikṣuṇīs said:

“If he had died at the monks’ monastery, these possessions would belong to you, good sirs. But he died at the bhikṣuṇī monastery, and he was our brother in the Dharma. We are entitled to take all his remaining robes and bowl.”

The bhikṣuṇīs did not return the robes and bowl. The bhikṣus reported this to the Buddha.

The Buddha said:

“They should not be left with the bhikṣuṇīs but should be distributed among the bhikṣus.”

The circumstances and place were as before. A sick bhikṣuṇī died. Her robes and bowl were at a bhikṣu dwelling place. The bhikṣuṇīs went to the bhikṣus and said:

“Venerable Ones, the bhikṣuṇī named so-and-so has died. Her robes and bowl were left here. Please permit us to receive them.”

On hearing that she had died, one of the bhikṣus said:

“That deceased bhikṣuṇī was my sister in the Dharma. I am entitled to retain her robes and bowl.”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“They must be returned to the bhikṣuṇīs.”

The circumstances and place were as before. A bhikṣu journeying among the people arrived at a layperson’s home in a certain village and suddenly became ill and died. After conducting the bhikṣu’s funeral, the householder who owned the home kept his robes and bowl. At that time, some bhikṣuṇīs journeyed there. The householder met them and said:

“Noble Ones, a bhikṣu previously died in my home. His robes and bowl are still kept in my house. You may take them away.”

The bhikṣuṇīs replied:

“Bhikṣuṇīs may not receive the robes and bowl of a deceased bhikṣu.”

The bhikṣuṇīs informed the bhikṣus of the matter, and the bhikṣus reported it to the Buddha.

The Buddha said:

“If there are no bhikṣus in that place, the bhikṣuṇīs should receive them.”

The circumstances and place were as before. A bhikṣuṇī carrying her robes and bowl journeyed among the people. She arrived at a layperson’s home in a certain village, became ill, and died. The owner of the house took her corpse to the charnel ground for burial and kept her robes and bowl.

Some bhikṣus journeyed there, and the householder met them and said:

“Noble Ones, a bhikṣuṇī previously died in my home. Her robes and bowl are still kept in my house. Good sirs, you should come and take them away.”

The bhikṣus replied:

“We may not take the possessions of a deceased bhikṣuṇī.”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“If there is no community of bhikṣuṇīs in that place, a bhikṣu who takes them commits no offense.”

The Venerable Upāli addressed the Blessed One:

“Venerable One, if bhikṣus die in the house of a layperson, who is permitted to receive their robes and bowls?”

The Buddha said:

“Whoever arrives first may take them.”

“If two people arrive at the same time, who may take them?”

The Buddha said:

“Whoever asks first may receive them.”

“If both ask at the same time, who may take them?”

The Buddha said:

“Both may receive them. Alternatively, the layperson may gladly give them to whomever he chooses, and that person may receive them.”

The circumstances and place were as before. Two bhikṣus quarreled with one another. Other bhikṣus saw them fighting but did not remonstrate with them. When people saw this, they said:

“Noble Ones, we are laypeople, yet when we see others fighting, we remonstrate with them and reconcile them. Why do you Venerable Ones stand by with folded arms when you see a fight?”

The bhikṣus replied:

“Those people delight in quarreling with one another. Who could remonstrate with them and persuade them to reconcile?”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“You should remonstrate with them; you must not merely stand and watch.”

Although the bhikṣus remonstrated with them, they did not stop.

The Buddha said:

“If they do not stop after being admonished, the Sangha should perform an act of suspension against them.”

Two bhikṣus were discussing points of doctrine and, in the course of the discussion, became angry and began arguing with one another.

The bhikṣus performed an act of suspension against them.

The two said:

“We were discussing and investigating points of doctrine. On what grounds did you perform an act of suspension against us?”

The bhikṣus replied:

“The Buddha taught that an act of suspension should be performed against those who quarrel. For that reason, we performed this formal act against you.”

The bhikṣus reported this matter to the Buddha.

The Buddha said:

“An act of suspension should not be performed against them for that reason. If they still have their two teachers—their preceptor and instructor—those teachers should be told to remonstrate with and instruct them. If they have completed ten rains and are independent of guidance, the bhikṣus should remonstrate with them. If they do not cease quarreling, the community should perform an act of suspension against them.”

The Venerable Upāli addressed the Blessed One:

“If a bhikṣu dies directly upon the boundary between two territories, which dwelling place is permitted to receive his robes and bowl?”

The Buddha said:

“The dwelling place toward which his head points is permitted to receive them.”

“If his head lies directly upon the boundary shared by the two dwelling places, how should the matter be resolved?”

The Buddha said:

“Both dwelling places are entitled to them.”

Second Summary Verse

The Blessed One was staying in the city of Śrāvastī. At that time, many non-Buddhist ascetics were living in the city. Because the Buddha had come there, the influence of the non-Buddhist ascetics diminished, causing their material support to decline.

At that time, laypeople who still believed in the non-Buddhist ascetics sought donations to make offerings to them.

Every morning, the householder Anāthapiṇḍika went to the Buddha. On the way, he encountered followers of the non-Buddhist ascetics soliciting donations from householders to make offerings to their teachers. Seeing this, the householder thought, “These misguided followers of non-Buddhist ascetics practice unwholesome teachings, yet they know how to solicit donations to support their teachers. The Blessed One has taught in the sutras: ‘Cause faith to arise in those who have not yet developed faith, so that everyone may be disciplined and established in the true Dharma.’ If the Teacher permits me, I will encourage everyone to make offerings to this field of merit.”

Having thought this, the householder entered Jeta Grove, paid homage to the Blessed One, sat to one side, and reported to the Buddha what had just occurred:

“May the Blessed One permit me to solicit offerings for the Buddha and the Sangha.”

The Buddha said:

“You may act as you see fit.”

The householder immediately went forth to publicize the offering. At that time, the householders and brahmins said to him:

“If the noble community comes together to receive our offerings, our merit and benefit will be very great.”

The householder reported this matter to the Buddha.

The Buddha said:

“The bhikṣus should assist the householder.”

Obeying the Buddha’s instruction, the bhikṣus joined the householder in publicizing the offering.

Everyone said:

“When we make our donations, proclaim our names so that everyone will know them.”

The bhikṣus replied:

“Very well.”

The Blessed One taught:

“When donors bring offerings, their names should be proclaimed and blessings dedicated before the offerings are received. A layperson should be asked to proclaim the names.”

The people requested:

“If the noble ones proclaim our names, our merit will increase all the more.”

The Buddha said:

“A bhikṣu should be asked to proclaim the donors’ names.”

At that time, some donors brought goods to the monastery as offerings.

The Buddha said:

“If they bring offerings to the monastery, the donors’ names must likewise be proclaimed and blessings dedicated before the offerings are received.”

The bhikṣus publicized the offering everywhere. When they guided the people to assemble, the crowd became so tightly packed that they could not move forward.

The Buddha said:

“Those guiding them should travel in vehicles or sit in high-borne litters.”

When the weather was hot or there was wind and rain, the Buddha said:

“They should be sheltered by parasols and canopies.”

At that time, only one gate was open, and so many people entered that the passageway became blocked.

The Buddha said:

“Four gates should be opened, and four guides should be appointed.”

The householder Anāthapiṇḍika followed behind, publicizing the offering. Donations were made of fine cloth amounting to hundreds of thousands and millions of bolts, together with an exceedingly great quantity of other goods. The householder thought, “I have encouraged the donation of this great quantity of goods.

I should establish a great almsgiving assembly and make offerings to the Buddha and the noble community. I shall distribute these objects before the great assembly and offer them all at once.” Having thought this, the householder adorned Jeta Grove with various beautiful fabrics hung all around. He placed the three robes and all other requisites upon racks and appointed someone to guard them carefully.

The householder then went to the Buddha, bowed with his head at the Buddha’s feet, and said:

“Blessed One, tomorrow I wish to establish a great almsgiving assembly to make offerings to the Buddha and the Sangha.”

The Blessed One silently accepted the invitation.

That very night, the householder Anāthapiṇḍika prepared excellent food and drink. At dawn, he arranged seat cushions in the monastery and went to inform the Buddha:

“It is time.”

The Buddha and the great assembly went to the prepared seats. After the Buddha and the assembly had finished eating, put away their robes and bowls, cleaned their teeth, and rinsed their mouths, the householder placed the donated robes and other articles upon the seats, knelt, and addressed the Buddha:

“Blessed One, how many kinds of fields of merit are there in the world?”

The Buddha said:

“There are two kinds: those in training and those beyond training. There are eighteen distinct kinds of persons in training and nine kinds of persons beyond training. These are fields of merit capable of rightfully consuming gifts and support.

“What are the eighteen kinds of persons in training? They are:

1. One practicing toward stream-entry.

2. One who has attained the fruit of stream-entry.

3. One practicing toward once-returning.

4. One who has attained the fruit of once-returning.

5. One practicing toward non-returning.

6. One who has attained the fruit of non-returning.

7. One practicing toward arhatship.

8. One who has attained the fruit of arhatship.

9. A faith-follower.

10. A Dharma-follower.

11. One liberated through faith.

12. One who has attained through vision.

13. One who passes from family to family.

14. One with a single interval.

15. One who attains nirvana in the intermediate state or after birth.

16. One who attains through exertion.

17. One who attains without exertion.

18. One who proceeds upstream.

“These are the eighteen.

“What are the nine kinds of persons beyond training? They are:

1. One liable to regress.

2. One who guards realization through resolve.

3. One who preserves realization.

4. One who abides in realization.

5. One capable of penetration.

6. One who is immovable.

7. One who does not regress.

8. One liberated through wisdom.

9. One liberated in both ways.

“These are the nine kinds. (See the Discourse on the Field of Merit in the Madhyama Āgama.)” After saying this, the Buddha recited a verse:

Those in training and beyond training in the world
Are worthy of reverence and offerings.
Upright in body and speech, with minds purified,
Offerings to this field of merit yield great fruit.

At that time and place, the householder Anāthapiṇḍika requested that a herald be appointed. He respectfully asked the noble one to make this proclamation:

“Whoever is a śrāvaka disciple of the Blessed One is worthy of reverence and homage, is an unsurpassed field of merit, and is worthy to receive the world’s gifts and support. You may use these robes and articles as you wish.”

The herald stood before the most senior elder and formally proclaimed:

“Venerable Sangha, listen. Whoever is a disciple…” and so forth, as above, “…may use these articles.”

After the great assembly heard this proclamation, those who had become completely free from greed, hatred, and delusion thought, “The householder Anāthapiṇḍika has proclaimed: ‘Whoever is…’” and so forth, as above.

The arhats thought, “Within this Sangha, I have attained the unsurpassed fruit. I am worthy to use these gifts and provisions.”

Yet the Blessed One had taught:

“Bhikṣus, if you possess a superior virtue, you should conceal it yourself; if you have committed a coarse fault, you should disclose it. Why, then, should I display my virtue because of these gifts and declare, ‘I am one who possesses unsurpassed freedom from desire’?” Having thought this, all the arhats remained seated in silence. Those who had not yet eliminated all the remaining defilements also thought, “These objects are offered to unsurpassed fields of merit.

My outflows are not yet exhausted; I truly should not accept them.” They too remained seated in silence. Those who were still ordinary persons bound by all the fetters also thought, “These objects are offered to unsurpassed fields of merit. My afflictions and impurities remain complete and powerful, so I am not entitled to enjoy them.”

Not a single person in the assembly accepted the offered objects.

The householder Anāthapiṇḍika then thought, “Could I now have caused this community of noble and ordinary Sangha members to turn their bowls upside down?” In a short while, the householder became haggard and his countenance changed. He went to the Blessed One, bowed with his head at the Buddha’s feet, sat to one side, and fully reported the preceding events to the Buddha. Although the Blessed One knew clearly, he deliberately asked the Venerable Ānanda:

“The householder Anāthapiṇḍika offered many robes and other articles to the great assembly. Why did no one in the assembly accept them?”

Ānanda replied:

“The householder Anāthapiṇḍika made this proclamation: ‘If anyone in this assembly is a śrāvaka disciple of the Blessed One, he is worthy of reverence and homage, is an unsurpassed field of merit, and is worthy to receive the world’s gifts and support. You may use these robes and articles as you wish.’

“When the great assembly heard this proclamation, ordinary and noble members alike remained silent. For this reason, no one accepted them.”

The Blessed One then told Ānanda:

“Go and tell the bhikṣus staying in Śrāvastī and elsewhere to assemble together and wait in the teaching hall.”

Obeying the Buddha’s command, the Venerable Ānanda went and told everyone to assemble in the teaching hall. He then returned, bowed with his head at the Buddha’s feet, and said:

“The great assembly has gathered in one place. May the Blessed One know that the time has come.”

The Well-Gone One went there and sat upon the prepared seat. He told the bhikṣus:

“The householder Anāthapiṇḍika offered many robes. Why did none of you accept them?”

The bhikṣus remained silent and did not answer.

Although the Great Teacher knew, he deliberately asked Ānanda:

“Why do the bhikṣus remain silent and give no answer when I question them?”

The Venerable Ānanda reported all the preceding events to the Blessed One.

The Buddha told the bhikṣus:

“Did you not first come to me out of faith, go forth from the household life, leave secular existence behind, and seek nirvana?”

The bhikṣus addressed the Buddha:

“Yes, Blessed One.”

The Buddha said:

“If, out of faith, you came to me to go forth, seek nirvana, and cultivate the pure life, then even if the robes worn by bhikṣus are worth one hundred million gold coins, the rooms and dwellings in which they stay are worth five hundred gold coins, and their food and drink are complete with a hundred flavors, I permit them all to be received, and you can rightfully consume them. But if a bhikṣu breaks the precepts, he cannot rightfully consume even a single morsel of food within the dwelling place, and the grounds of the Sangha’s monastery cannot accommodate even one of his feet. Why? You should know that a person who breaks the precepts has ten faults:

1. He knows himself to be an evil person who has broken the precepts, and others also know him to be one who has broken the precepts.

2. Deities do not draw near to assist him.

3. His companions in the pure life despise him.

4. Good people who understand the Dharma despise him.

5. His evil reputation becomes known in all four directions.

6. He cannot attain realizations not yet attained.

7. The realizations he has attained decline and are lost.

8. He forgets everything he has seen and heard.

9. As death approaches, his mind gives rise to distress.

10. After death, he falls into hell.

“Furthermore, bhikṣus, there are five kinds of use:

1. Use as an owner.

2. Use as a child of one’s parents.

3. Use by permission.

4. Use as a debtor.

5. Use as a thief.

“What is use as an owner?

“It is the use of an arhat who has forever eliminated the three poisons completely.

“What is use as a child of one’s parents?

“It is the use of persons in training who still have residual defilements.

“What is use by permission?

“It is the use of thoroughly virtuous ordinary persons who live a noble life, maintain pure precepts, diligently cultivate meditation and recitation, and are not heedless.

“What is use as a debtor?

“It is the use of those who, although they observe the disciplinary precepts, do not diligently cultivate the wholesome qualities that are factors of awakening.

“What is use as a thief?

“It is the use of one who has violated any one of the four fundamental precepts. Therefore, having understood these matters, you must diligently train and practice. The great assembly should divide equally among themselves the robes, other articles, and shares of provisions offered by this householder.”

THE MŪLASARVĀSTIVĀDA

VINAYA

NIDĀNA

—End of Fascicle Two—