根本說一切有部尼陀那目得迦

Fascicle Three

Third Recitation

The Buddha was staying in the city of Sravasti. The Venerable Upali addressed the Blessed One:

“Can there be a bhiksu who, when the Sangha collectively spreads the kathina robe, is present in the assembly yet does not participate in spreading the robe?”

The Buddha replied:

“Yes. When the bhiksus are spreading the robe together, one who has not conveyed his consent through another and then falls asleep or enters meditative concentration, although present in the assembly, is not said to have participated in spreading the robe. Nevertheless, the assembly is still said to have validly completed the spreading of the robe.

“Can there be a bhiksu who, when the Sangha collectively spreads the kathina robe, does not consciously receive it yet still completes the spreading of the robe?”

The Buddha said:

“Yes. When the Sangha collectively spreads the robe, a bhiksu may convey his consent through another and then fall asleep or enter meditative concentration. Although he is not consciously aware of it, he still completes the spreading of the robe.

“Can there be a bhiksu who, when the Sangha collectively relinquishes the kathina robe, is present in the assembly yet is not said to have relinquished the robe?”

The Buddha said:

“Yes. When the Sangha collectively relinquishes the kathina robe, a bhiksu who has not conveyed his consent through another but enters meditative concentration or falls asleep is not said to have relinquished the robe, though the Sangha is said to have relinquished it.

“Can there be a bhiksu who, when the Sangha collectively relinquishes the robe, is physically present in the assembly but does not consciously receive the act, yet is still said to have relinquished the robe?”

The Buddha said:

“Yes. When the Sangha collectively relinquishes the robe, a bhiksu may convey his consent through another and then enter meditative concentration or fall asleep. The Sangha nevertheless completes the collective relinquishment of the robe.

“If a bhiksu has gone beyond the boundary and hears that the Sangha has relinquished the kathina robe, then gives rise to a mind of rejoicing, he too completes the relinquishment of the robe.”

Fourth Recitation

The circumstances and place were as before. The Venerable Upali addressed the Blessed One:

“May a person placed under training present every kind of formal Sangha act?”

The Buddha said:

“No.”

“May the various kinds of pandakas, eunuchs, and persons subject to impediments present formal Sangha acts?”

The Buddha said:

“No.”

“May a person placed under training participate in distributing voting sticks?”

The Buddha said:

“No.”

“May one who has committed any of the four grave offenses distribute voting sticks?”

The Buddha said:

“No.”

As the Blessed One taught:

“When a formal Sangha act is performed for a person in accordance with the Dharma, that person’s objection is not a valid objection. If an unlawful formal act is performed for that person, is his objection a valid objection?”

The Buddha said:

“In that case, his objection is valid.”

“There are twelve kinds of persons who, when the Sangha appoints them, may declare, ‘Do not appoint me.’ Are the objections of these persons valid objections?”

The Buddha said:

“These objections are valid. Yet with reference to two circumstances I have said that an objection is not a valid objection: when the person is impure.”

“Venerable Sir, the Blessed One has said, ‘The objection of an impure person is not a valid objection.’ What is meant by ‘impure’?”

The Buddha said:

“One who has committed any one of the four parajika offenses is called an impure person.”

(Original note: The two circumstances are: 1. when a formal Sangha act is performed in accordance with the Dharma; 2. when the person is impure.)

Fifth Recitation

The circumstances and place were as before. The Venerable Upali addressed the Blessed One:

“If a person placed under training performs a formal Sangha act for another, is that act validly accomplished?”

The Buddha said:

“No. The formal act must be performed again. The same applies to one who has committed any of the four grave offenses.”

At that time, a novice wished to receive full ordination. His preceptor had prepared his robes and bowl in full. The two teachers—the officiating teacher and the instructing teacher—and the venerable witnesses called him forward, but because a matter had arisen, they told him to go beyond the boundary.

His relatives knew that he wished to receive full ordination. They found him and took the novice elsewhere. This obstructed his supreme undertaking and prevented his full ordination.

The bhiksus reported the matter to the Buddha.

The Buddha said:

“When the eldest son of a wheel-turning king has received the consecration and is about to ascend the throne, people are appointed to guard him carefully day and night. The same applies to this novice. When he is about to receive full ordination, he must be protected. Whenever a novice wishes to receive full ordination, his teachers must not tell him to go outside the boundary. They must place him where he can see but cannot hear. He must stand with utmost sincerity, his palms joined, facing the Sangha.”

Sixth Recitation

The circumstances and place were as before. Upali addressed the Blessed One:

“As the Blessed One has taught, if the Sangha performs a formal act of intimidation against someone, and that person later seeks reinstatement before the assembly and requests that the formal act be rescinded, how many conditions must he fulfill to be reinstated?”

The Buddha said:

“He must fulfill five conditions before he may be reinstated:

1. He has a joyful mind.

2. He complies with and submits to the Sangha.

3. He requests the removal of the offense he committed.

4. He personally displays reverence.

5. He abandons all causes and conditions of contention.

“Venerable Sir, where may the formal act rescinding the former act be performed?”

The Buddha said:

“It may be performed within the boundary.”

“As the Blessed One has taught, a formal act of intimidation should be performed against contentious bhiksus. If, while the act is being performed, they display signs of insubordination, how should the matter be handled?”

The Buddha said:

“Give them their robes and bowls and expel them beyond the boundary. If they refuse to leave and cling to a doorpost, cut away the post to which they cling. If they cling to the doorframe, cut that away as well.”

“Who should repair the damaged doorpost?”

The Buddha said:

“The assembly may solicit donations and work together with laypeople to repair it.”

“If bhiksunis join in contention, how should the matter be handled?”

The Buddha said:

“Perform the act of expulsion in accordance with the procedure for bhiksus. The same applies to the two assemblies of novices and probationary women. If, when the Sangha performs the formal act of expulsion, they refuse to leave, the matter may be handled as described above.”

“Venerable Sir, if a bhiksu or bhiksuni commits evil deeds in a layperson’s home and brings the community into disrepute, should the formal act of expulsion be performed against that person?”

The Buddha said:

“It must be performed. The same applies to the two assemblies of novices and probationary women.”

Seventh Recitation

One who breaks the precepts should be expelled at once;
Reinstatement and rescission are both removed.
Those who trouble laypeople must seek forgiveness;
All the other assemblies are treated likewise.

The circumstances and place were as before. Upali addressed the Blessed One:

“As the Blessed One has taught, a bhiksu who breaks the precepts must be expelled. Who is to carry out the expulsion?”

The Buddha said:

“If he refuses to submit, the Sangha must give him his robes and belongings and expel him. If he clings to a doorpost or doorframe, the matter is to be handled as before.”

“Venerable Sir, as the Blessed One has taught, if a bhiksu and laypeople disparage and slander one another, a formal act requiring the bhiksu to seek forgiveness should be performed. If a bhiksu and another bhiksu disparage and slander one another, should the formal act of seeking forgiveness be performed?”

The Buddha said:

“It must be performed.”

“Venerable Sir, if a bhiksu and a bhiksuni, or a bhiksu and members of the three junior assemblies, disparage and slander one another, should the formal act of seeking forgiveness be performed?”

The Buddha said:

“It must be performed. If bhiksunis and members of the junior assemblies trouble one another, every such case must be handled in the same way. A formal Sangha act is to be performed against them, followed by the procedure for expulsion.”

Eighth Recitation

Though a novice has received an act of intimidation,
His full ordination is valid if conferred.
When the five qualities have been fulfilled,
After five rains one may depart from dependence.

The Venerable Upali addressed the Blessed One:

“If the assembly performs a formal act of intimidation against a novice and later grants that novice full ordination, does he obtain the precepts?”

The Buddha said:

“He obtains the precepts of full ordination, but those who confer the ordination commit an offense. Beforehand, they should have performed the formal act rescinding the act imposed upon him.”

“As the Blessed One has taught, one who has fulfilled five qualities and completed five rains may leave dependence and travel as he wishes; yet until he has completed ten rains, wherever he resides he must seek dependence. If one has completed four rains and fulfilled the five qualities, may he leave dependence and travel as he wishes?”

The Buddha said:

“No. He must complete five rains.”

“If one has completed five rains but has not fulfilled the five qualities, may he leave dependence?”

The Buddha said:

“No, because he has not fulfilled the five qualities. (The five qualities are: knowing what constitutes an offense, knowing what does not constitute an offense, knowing light offenses, knowing grave offenses, and thoroughly understanding the Vinaya procedures for formal Sangha acts. Extracted from the Notes on the Bhiksuni Dharmaguptaka Vinaya and the Sarvastivada Vinaya—Translator.)”

“If one has completed three rains, thoroughly understands the Tripitaka, has fully realized the three knowledges, and has eliminated the three defilements, must such a person still remain under dependence?”

The Buddha said:

“This person must still remain under dependence. The disciplinary rule is established in this way.”

“One who has completed five rains and fulfilled the five qualities may travel among the people to teach. When he arrives at a place, for how many days may he remain without dependence?”

The Buddha said:

“He may remain for up to five nights. This applies when he has the intention of seeking dependence. If he has no intention of seeking it, he may not remain even for a single night. During this period, he is not permitted to receive any food or drink belonging to the Sangha.”

Ninth Recitation

Offenses of the same class and of different classes;
Those with a determinate duration and those without.
The distinction between concealment and non-concealment;
The name is one, but the kinds differ.

The Venerable Upali addressed the Blessed One:

“As the Venerable One has taught, there are offenses of the same class and offenses of different classes. What does this mean?”

The Buddha said:

“A parajika offense in relation to another parajika offense is called an offense of the same class. A parajika offense in relation to offenses in the other divisions or groups is called an offense of a different class. The same applies to the following four divisions and groups. (‘Division’ refers to the five divisions; ‘group’ refers to the seven groups.—Translator.)”

As the Blessed One taught:

“There are offenses with a determinate duration and offenses without a determinate duration. What does this mean?”

The Buddha said:

“If a bhiksu does not clearly remember the offense or the number of nights involved, it is called indeterminate. If he clearly remembers the offense and the number of nights involved, it is called determinate. (A night means a full period of twenty-four hours.)”

“As the Buddha has taught, there are concealed offenses and unconcealed offenses. What does this mean?”

The Buddha said:

“Concealment is of two kinds: 1. concealment measured by the number of nights; and 2. concealment in intention. If a bhiksu allows a night to pass through forgetfulness, this is not called concealment. Only when he deliberately intends to conceal the matter and allows a night to pass is it called concealment.”

“Blessed One, offenses are described as having a name and a kind. What is the name, and what is the kind?”

The Buddha said:

“Parajika is the name, while each particular matter within it is called a kind. Name and kind apply likewise to the following four divisions and groups.”

Tenth Recitation

Do not perform the practice upon a wall,
Nor in an assembly of one, two, or three;
Do not perform it before those who have broken the precepts,
And do not accept the consent of one under training.

The circumstances and place were as before.

The Blessed One had taught:

“If a bhiksu wishes to undertake parivasa, separate residence, or manatta, penance, the Sangha should allow him to undertake that practice.”

At that time, the Group of Six Bhiksus went outside their boundary, climbed onto a wall, and performed the practice there. The other bhiksus asked the Group of Six:

“What are you doing?”

The Group of Six replied:

“We are undertaking parivasa.”

The bhiksus said:

“This itself is concealment. How can the practice be validly undertaken?”

The bhiksus then reported the matter to the Buddha.

The Buddha said:

“You must not perform that practice upon a wall. Nor may it be performed at a residence containing only one, two, or three bhiksus. The disciplinary practice must be undertaken before an assembly of four or more bhiksus.”

The Group of Six then repeated the original parivasa procedure, but accepted the practice at a residence occupied by four persons under training.

The Buddha said:

“The practice must not be undertaken at a residence occupied by persons under training. One must not receive and undertake parivasa before four persons who have committed parajika offenses. Nor may it be done before three persons who have committed grave offenses and one pure person. Likewise, it is impermissible even if two or three pure persons are added. When the procedure concerning concealment is performed for one person, the entire assembly must be completely pure. The same requirement applies through the six nights, the release from the offense, and every stage in between: the entire Sangha must be pure.”

Upali addressed the Buddha:

“May a person placed under training convey his consent?”

The Buddha said:

“No.”

“May his consent be accepted?”

The Buddha said:

“Yes, because he is a bhiksu.”

Third General Summary of the Nidana Miscellaneous Section

First Recitation

The Buddha was staying in the city of Sravasti. Wherever the bhiksus washed their bowls and feet, many flies and mosquitoes bred upon the ground. Brahmins and householders asked them:

“Is this where the noble ones urinate and defecate?”

The bhiksus replied:

“It is not a place for urination or defecation. It is where we wash our feet and bowls.”

When the householders heard this, they became critical and said:

“The bhiksus are unclean. They wash their feet and bowls without choosing an appropriate place.”

The bhiksus reported the matter to the Buddha.

The Buddha said:

“Bowls and feet must not be washed indiscriminately. You should know that at a place for washing bowls, a small mud platform should be built so that the water can drain away.”

The bhiksus then built circular platforms. When householders saw them, they said:

“The sons of the Sakyan are making offerings to the sun.”

The Blessed One said:

“They should not be made circular.”

The bhiksus then built them in a crescent shape.

The householders again said:

“The bhiksus worship the moon.”

The Buddha said:

“Platforms may be of two kinds: 1. shaped like a spearhead; 2. shaped like a tube. They may also be made in accordance with the direction of the flowing water. If one makes a platform in the shape of the sun or moon, one commits an offense of wrongdoing. If it is made for the Three Jewels, no offense is committed regardless of its shape.”

At that time, the Blessed One briefly taught the essentials of the Dharma to Varsakara, the Brahmin chief minister of Magadha:

At that time, the Group of Six Bhiksus took it upon themselves to make offerings to the deities Yekatabudana and Matangakulika.

The Brahmins and householders said:

“Noble ones! You have gone forth in the well-proclaimed teaching. Why do you also engage in worshiping deities?”

The bhiksus reported the matter to the Buddha. The Buddha said:

“That teaching was given for worldly people and was spoken with a particular intention. It was not an activity for bhiksus. Therefore, you must not worship deities.”

Some bhiksus then developed contempt for the deities.

The deities said:

“What fault have we committed against you that we should be treated with such contempt?”

The bhiksus reported the matter to the Buddha. The Buddha said:

“From now on, you must neither make offerings to deities nor treat them with contempt.”

When the bhiksus went elsewhere and saw images of the deities Yekatabudana and Matangakulika, they smashed them. The householders saw this and said:

“These images of deities have no consciousness. Noble ones, why do you destroy them?”

The bhiksus reported the matter to the Buddha. The Buddha said:

“Bhiksus, you must not destroy images of deities.”

The bhiksus traveled among the people. Because it was convenient, they passed around the right side of a temple of the deities.

The Buddha said:

“Bhiksus should not circumambulate temples of deities on the right.”

After hearing this, the bhiksus avoided that road, but thorns injured them on the alternate path.

The Buddha said:

“You should follow the established road. If convenience requires you to pass around the right side of a temple of deities, you should recite a Dharma verse, clear your throat, and snap your fingers to alert them.”

The Venerable Upali addressed the Buddha:

“Blessed One, it is said that the greatest boundary may extend two and a half stages in length, and that disciples must visit their preceptor, upadhyaya, and instructor, acarya, three times each day to receive instruction and inquire after them. This was established by the Buddha. If disciples must visit their preceptor and instructor across a distance of two and a half stages, the road is long and the time short. What should they do?”

The Buddha said:

“If they are five krosas from their teacher, they should go to pay homage once every half-month.

“If they are one krosa from their teacher, they should go to pay homage once every seven or eight days.

“If they live nearby, they should go once each day.

“If they live in the same place, they should go three times each day to pay homage and receive instruction.”

Anyone who acts contrary to these rules commits an offense of transgressing the Dharma.

(A krosa is calculated in two ways: 1. four thousand cubits, equivalent to 1,800 meters; 2. eight thousand cubits, equivalent to 3,600 meters. The latter calculation is used here. Thus, a great boundary of two and a half stages equals five krosas, or eighteen kilometers. See the essential explanation of the formal Sangha act concerning the great boundary.—Translator.)

On one occasion, Upananda gave someone the going-forth even though that person had no bowl. After washing their bowls, the bhiksus placed them at the bowl-washing area and then invited their two teachers to circumambulate the caitya, the stupa. The disciple ordained by Upananda needed a bowl, so he approached the bowl of the Venerable Kaundinya and tried to take it.

The Venerable One said:

“This is my bowl. You must not take it.”

The man then approached another person’s bowl and again tried to take it, but he was stopped as before.

The bhiksus asked:

“Who is your teacher?”

He replied:

“Upananda.”

The bhiksus reported the matter to the Buddha.

The Buddha said:

“This is not permitted. Whoever gives the going-forth or full ordination to a person who has no bowl commits an offense of wrongdoing.

“Bhiksus, if you wish to give someone the going-forth as a novice, you must provide him with a bowl, a smaller bowl, cups, and the other requisites, with nothing lacking.”

At that time, Aniruddha had a disciple who kept his teacher’s bowl. The bowls belonging to teacher and disciple looked alike. Unable to tell them apart, the disciple hesitated and thought, “Is this my teacher’s bowl or mine?” He then wrote a name on the bottom of the bowl.

A householder invited the Venerable One and the bhiksus to his home for a meal. This householder had previously had an intimate relationship with a courtesan, so he sent someone to inform her: “Today I have invited the Buddha and the Sangha. Come to my home tomorrow, when an offering will be held, and personally serve the food.”

At that time, the courtesan was occupied with personal business and could not come.

At the appointed time, the Buddha and the Sangha came in response to the invitation. After finishing the meal, the Buddha recited a Dharma verse and departed.

This householder was a close disciple of the Venerable Aniruddha. After the Buddha and Sangha had left, only the Venerable One’s disciple remained in the house.

The householder said:

“Venerable Sir, please lend me this bowl briefly so that I may send the remaining food to someone else.”

The bhiksu took his teacher’s bowl and gave it to the householder. The householder filled it with fine food and sent it to the courtesan with this message:

“Good lady, I have made an offering of this food to the Three Jewels. The Buddha and the Sangha have finished their meal. You should rejoice in the merit.”

The courtesan received the bowl of food and transferred the food to another vessel. Seeing the Venerable One’s name on the bottom of the bowl, she knew that it was used by the noble Aniruddha. She thought, “This exemplary teacher, acarya, is one to whom devas and humans make offerings. I am now fortunate enough to possess this bowl. If I return it without making an offering, I shall lose a great meritorious benefit. I must not do that.” The courtesan cleaned the bowl, washed it three times with scented water, rubbed fragrant powder upon it, and placed it upon a seat. She then knelt on the ground, took up a garland, made a sincere offering, burned fragrant incense, and stood attending upon it.

At that time, a Brahmin who had previously had relations with this courtesan came to her house. Seeing her making offerings, he asked:

“Good lady, what are you doing?”

She replied:

“This bowl belongs to the Venerable Aniruddha, who is revered by devas and humans. I am personally making an offering to this bowl.”

The Brahmin said:

“You have polluted everyone with your lust. Now you do not even spare the Sakyan ascetics.”

When the bhiksus heard of this, they reported it to the Buddha.

The Buddha said:

“If bhiksus write their names upon their possessions, such faults will arise. Therefore, they must not write their personal names upon their belongings.”

The bhiksus did not know on which things names should not be written. The Buddha said:

“There are five things upon which names should not be written:

1. The sutra classifications.

2. The Pratimoksa, the code of liberation.

3. The extensive explanation of the Pratimoksa.

4. Matters whose meanings accord with the Vinaya and the teachings.

5. Personal belongings. Names should not be written upon personal belongings; instead, identifying marks should be made so that they can be recognized.”

The Venerable Upali addressed the Buddha:

“Blessed One, if the Vinaya teachings may not be written down, in the future the minds of bhiksus may be unable to retain so much. They will forget much and will also fail to remember the occasions that gave rise to the rules. What should be done?”

The Buddha said:

“In that case, they should write them upon paper or leaves and preserve them.”

Second Recitation

The Buddha was staying in the city of Sravasti. A bhiksu maintained a novice and often had him look after his bowl. Later, the novice accidentally dropped and broke the bowl, leaving his teacher without one.

The bhiksus reported the matter to the Buddha. The Buddha said:

“That novice should not be told to wash the bowl.”

Sariputra had a novice named Cunda, whom he often had look after his bowl. The novice approached his teacher and said:

“Upadhyaya, Venerable Preceptor, please allow me to take the bowl and wash it.”

Sariputra said:

“To protect bowls, the Buddha has established a training rule.”

Cunda said:

“Would I ever act so carelessly?”

The bhiksus reported the matter to the Buddha. The Buddha said:

“If it is clearly known that a novice can carefully protect a bowl, he may be allowed to wash it.”

A certain bhiksu used an iron bowl. Dirt caused many holes to form in it. He reported the matter to the Buddha.

The Buddha said:

“If an iron bowl is used, it must be thoroughly fired.”

The bhiksus piled up much firewood to fire their bowls, but this damaged the bowls. The Buddha said:

“You must not do that. When a bowl is to be fired, it must be placed in a firing enclosure.”

The bhiksus did not know how to make such an enclosure. The Buddha said:

“There are two kinds of firing enclosure:

1. One made by oneself.

2. One made by a craftsman.

“One made by a craftsman is made by giving the work to a potter.

“One made by oneself is fashioned by cutting apart a jar or large earthen vessel.”

They placed a jar on the ground and struck it, but the jar shattered. The Buddha said:

“The jar should be completely filled with ashes. Have two people lift it, then use an iron spike to pierce it slowly, hole by hole, and cut it into two sections.”

The bhiksus did not know to coat the outside with clay. The Buddha said:

“Mix grass and rice husks with clay and coat the outside.”

They did not know what to use for coating the inside. The Buddha said:

“Use the dregs of hemp oil as an adhesive, coat the inside, and allow it to dry.”

After the bowl had been fired, it still had no color. The Buddha said:

“Place rice husks inside, join the mouths of the two enclosures together, and coat the outside with clay.”

They placed the bowls on the ground to smoke-fire them. The Buddha said:

“Raise them on supports and then smoke-fire them as before.”

The supports were too small, and the bowls were stacked upon one another. The Buddha said:

“They should be raised higher and must not be stacked upon one another.”

When placed too high, they did not take on color. The Buddha said:

“Wash off the soot repeatedly and fire them again.”

Smoke escaped from the enclosure. The Buddha said:

“Seal the mouth of the enclosure with limestone.”

They piled dried cow dung into a large heap and burned it, damaging the bowls. The Buddha said:

“Arrange the cow dung in layers and then kindle the fire.”

They did not know whom to appoint to watch the fire. The Buddha said:

“The bhiksu must personally attend to it. If he has some personal business, he must ask another bhiksu to watch it before leaving.”

When they fired bowls on the ground, many insects died. The Buddha said:

“Sprinkle the ground with water and sweep it clean. Therefore, from now on I permit the bhiksus to keep a bowl-firing enclosure and all the implements used with it. No offense is committed by using them.”

Third Recitation

Do not shamelessly share a single cloth;
During bathing, one may keep certain persons away.
Do not shave the head upon a sleeping mat;
The sick may take food according to their needs.

The Buddha was staying in the city of Sravasti. A donor built a bathhouse and offered it to the Sangha. The Group of Six used a single bathing cloth to wipe one another’s bodies. Laypeople entered the bathhouse, saw them, and asked:

“What kind of non-Buddhist ascetics are these?”

A faithful person replied:

“Disciples of Sakyamuni.”

Seeing this, the laypeople became critical:

“Their Great Teacher is always conscientious and modest. Why do these people have no sense of shame?”

The bhiksus heard of this and reported it to the Buddha. The Buddha said:

“You must not share a single bathing cloth to wipe one another’s bodies. Anyone who violates this commits an offense of wrongdoing.”

While in the bathhouse, the bhiksus told some householders to enter. The householders saw the bhiksus scrub their feet with their hands and then rub their heads.

The householders criticized them:

“The Sakyan ascetics behave filthily and are unclean. After scrubbing their feet, they rub their heads.”

The bhiksus reported the matter to the Buddha. The Buddha said:

“When entering the bathhouse, do not admit householders unless they are faithful and devout, and do not tell them to perform tasks. Whoever tells them to perform such tasks commits an offense of wrongdoing.”

All the bhiksus were inside the bathhouse, and no one guarded the door. Some householders entered and saw the bhiksus scrub their feet with their hands and then wash their faces. They criticized them:

“The Sakyan ascetics are truly filthy. With the hands used to scrub their feet, they wash their faces.”

The bhiksus reported this to the Buddha. The Buddha said:

“While bathing, do not allow householders to enter the bathhouse. A bhiksu should be appointed as guardian.”

The householder Anathapindika brought a devout Brahmin to Jeta Grove. Seeing this, the bhiksus told the householder:

“Do not allow this person to enter the bathhouse.”

The Brahmin asked:

“What fault have I committed that I should be barred?”

The bhiksus reported the matter to the Buddha. The Buddha said:

“If you clearly know a person to be pure in faith, allow him to enter.”

One Brahmin was barred from entering but saw others being admitted. He said:

“Other laypeople are permitted to enter. Why am I alone prevented?”

The bhiksus replied:

“Because they have taken refuge and undertaken the training rules.”

The man said:

“Let me enter, and I too will take refuge and undertake the training rules.”

The bhiksus replied:

“Very well.”

They immediately gave him the refuges and precepts and allowed him to enter. Upon entering the bathhouse, he saw the bhiksus wipe their lower bodies and then wipe their heads. He criticized them:

“The Sakyan ascetics are truly filthy.”

The bhiksus reported the matter to the Buddha. The Buddha said:

“One who has long possessed faith may be allowed to enter. One who has only recently acquired faith may not.”

The circumstances and place were as before. A householder invited the Buddha and the Sangha to use his bathhouse. The Blessed One led the bhiksus to the householder’s place to bathe and saw one bhiksu wiping and scrubbing another bhiksu’s body.

The Blessed One said:

“Do you see this bhiksu wiping the body of that bhiksu?”

They replied:

“Yes, we see him.”

The Buddha told the bhiksus:

“The one doing the wiping and scrubbing is an arhat whose outflows have been completely exhausted. The one being wiped is a breaker of the precepts who commits evil deeds. You should know that a lion must not be made to serve a jackal.”

The circumstances and place were as before. Not long after a certain householder took a wife, a son was born to them. When the son grew up, he went forth in the well-proclaimed Dharma and Vinaya. He constantly sought advancement and traveled to other regions to investigate meanings and principles, becoming learned and widely informed.

On one occasion, he returned to the city of Sravasti. Hearing that his son had returned, the father went to visit him. The bhiksu briefly explained the essential points of the teaching to his father, encouraged him to take refuge in the Three Jewels, and had him undertake the five training rules. On another occasion, he explained to his father the merits of the seven meritorious deeds. Hearing his son’s explanation, the father developed profound faith and said:

“Venerable Sir, please understand that I too now wish to perform the seven meritorious deeds.”

The son replied:

“Father, do as you wish.”

The father asked:

“What should I do first?”

He replied:

“You should build a bathhouse for the Sangha.”

Hearing this, the father returned home and completed all the preparations. He then informed his son:

“Venerable Sir, please invite the Buddha and Sangha in my name to come and bathe at my home.”

Having heard this, the son went to the Buddha, stated his father’s name, and extended the invitation. At that time, the venerable father, having developed deep faith, rubbed his body with oil, used bathing powder, and bathed himself clean. He then said to his son:

“I am very weary. Please rub oil upon my back.”

The son replied:

“The Blessed One has established a training rule concerning this.”

The father asked:

“What circumstances led to the establishment of this training rule?”

He replied:

“A lion must not be made to serve a jackal. Therefore, I do not dare to do this.”

The father asked his son:

“Who is the lion, and who is the jackal?”

The son replied:

“I am the lion, and you, Father, are the jackal.”

The father said:

“How extraordinary! Though I am a jackal, I have given birth to a lion.”

The bhiksus reported the matter to the Buddha. The Buddha said:

“Parents commonly perform difficult tasks for their children and bear painful hardships. Even if one’s parents are extreme breakers of the precepts, a child must still provide for and serve them. Therefore, I permit service to be rendered to five kinds of persons even if they are extreme breakers of the precepts.

“They are: one’s father, mother, preceptor, instructor, and the sick.”

The Buddha was staying in the city of Sravasti. A certain householder built a dwelling in a wilderness retreat so that bhiksus who lived by alms according to circumstances could stay there.

At that time, an almsgoing bhiksu whose hair and beard had grown long came to the householder. Seeing him, the householder asked:

“Noble One, why have you allowed your hair and beard to grow so long?”

He replied:

“Good man, there is no one to shave them.”

The householder said:

“I will send someone whom you may instruct to shave your hair.”

When the barber arrived, the bhiksu sat on a sleeping mat and told him to shave his hair.

The householder then thought, “I should go and see whether the Venerable One has had his hair shaved.” He went to the dwelling in the wilderness retreat and sat upon the sleeping mat. The hair previously shaved from the bhiksu adhered to the householder’s clothing.

When the householder returned home, his wife saw the hair clinging to his clothes and asked:

“What business took you to a barber’s house and caused hair to cling to your clothing?”

The householder thought, “Could the noble one have shaved his hair upon the sleeping mat?” He immediately returned and saw that shaved hair was indeed upon the mat. He then said:

“Venerable Sir, you should shave your hair elsewhere and not soil the sleeping mat.”

The bhiksus reported the matter to the Buddha. The Buddha said:

“You must not shave your hair or beard upon a sleeping mat. Hair and beards should be shaved on open ground. Nor should you shave upon ground that the Sangha has swept clean. Whoever violates this commits an offense of wrongdoing.”

At that time, an old and sick bhiksu was unable to go outside to shave, fearing exposure to wind and rain.

The Buddha said:

“If one lacks physical strength, one may shave one’s hair and beard in a convenient place, but afterward that place must be swept and wiped clean. Whoever fails to do so commits an offense of wrongdoing.”

Some bhiksus cut their fingernails and toenails and discarded them indiscriminately. The Buddha said:

“If fingernails or toenails are discarded upon clean ground belonging to the Sangha, one commits an offense of wrongdoing.”

The circumstances and place were as before. A bhiksu tormented by a severe and painful illness went to a physician’s home and said:

“Good man, prescribe medicine to treat my illness.”

The physician replied:

“Mix flour with water and consume it outside the proper time.”

The bhiksu said:

“Good man, the Blessed One has established that we may not eat outside the proper time.”

The physician said:

“Noble One, the Great Teacher is compassionate and will surely permit this for the sick.”

The bhiksu reported the matter to the Buddha. The Buddha said:

“When toothless cattle eat barley and discharge the grains unchanged, those grains may be ground into flour and consumed outside the proper time.”

The bhiksu consumed this kind of flour, but his illness was not cured.

The physician asked:

“Noble One, has your previous suffering diminished?”

He replied:

“Good man, it still has not ceased.”

The physician said:

“Could it be that the illness has not ceased because you did not consume flour mixed with water?”

The bhiksu replied:

“I did consume it.”

The physician asked:

“How did you consume it?”

The bhiksu related the entire matter.

The physician said:

“Noble One, that is not medicine. You must use raw flour.”

The bhiksu reported the matter to the Buddha. The Buddha said:

“Add plenty of water, stir it, strain it, and then consume it.”

The illness still did not cease. The bhiksu told the physician, who said:

“Consume it without straining it.”

The bhiksu reported the matter to the Buddha. The Buddha said:

“If a physician prescribes flour as a drink, it may be consumed as desired—thickened or formed into pellets.”

The circumstances and place were as before. A bhiksu afflicted with a serious illness went to a physician and asked:

“Good man, give me suitable medicine to treat my illness.”

The physician said:

“Boil a large piece of meat and drink the broth outside the proper time.”

He replied:

“Good man, the Blessed One has established that we may not consume food outside the proper time.”

The physician said:

“Noble One, the Great Teacher is compassionate and will certainly permit this for the sick.”

The bhiksu reported the matter to the Buddha. The Buddha said:

“There is an animal called the jackal whose intestines are straight. After it eats meat, it discharges the meat with its substance unchanged. This meat may be taken and boiled for medicinal use.”

Although the bhiksu consumed it, his illness was not cured.

The physician asked:

“Noble One, has the pain ceased?”

He replied:

“It has not ceased.”

The physician said:

“Could it be that your illness has not ceased because you have not actually consumed meat broth?”

The bhiksu related what had happened.

The physician said:

“Noble One, that is stale matter and cannot be used as medicine. Fresh meat should be boiled, and the broth should be consumed.”

The bhiksu reported this to the Buddha. The Buddha said:

“It must first be strained, and only then may it be consumed.”

The illness still did not cease. The bhiksu went and explained the matter to the physician.

The physician replied:

“Drink it without straining it.”

The bhiksu reported this to the Buddha. The Buddha said:

“Use it in whatever way the physician directs. Whether dry or moist, with its flavor present, it may all be eaten to treat illness. Do not give rise to doubt.”

The Buddha told the bhiksus:

“Whatever I have permitted the sick to consume outside the proper time must no longer be consumed after the illness has ceased. Whoever violates this commits an offense of transgressing the Dharma.”

THE MULA-SARVASTIVADA

VINAYA

NIDANA

—End of Fascicle Three—