根本說一切有部尼陀那目得迦

Fascicle Four

Fourth Summary Verse

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

“As the Blessed One has permitted the bhiksus to keep smoke tubes, of what materials may they be made?”

The Buddha said:

“Except for precious materials, they may be kept if made of any other material.”

“As the Blessed One has permitted the bhiksus to wear robes dyed a subdued color, of what materials may they be made?”

The Buddha said:

“They may be made from the seven kinds of thread and kept as desired.”

“The bhiksus have been permitted to use nasal tubes. Of what materials may they be made?”

The Buddha said:

“Except for precious materials.”

“The bhiksus have been permitted to use drinking cups. Of what materials may they be made?”

The Buddha said:

“Except for precious materials.”

“The bhiksus have been permitted to keep needle cases. Of what materials may they be made?”

The Buddha said:

“Except for precious materials.”

“The bhiksus have been permitted to keep sticks for applying eye medicine and small containers for medicine. Of what materials may they be made?”

The Buddha said:

“Except for precious materials, they may be kept if made of anything else.”

Fifth Summary Verse

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

“As the Blessed One has permitted the bhiksus to keep vessels for medicine, of what materials should they be made?”

The Buddha said:

“Except for precious materials.”

“The bhiksus have been permitted to keep and use blankets. What kinds may be used?”

The Buddha said:

“Blankets woven from the seven kinds of thread may be kept and used.”

“The bhiksus have been permitted to use something beneath their feet to dry them after washing. What kinds may be used?”

The Buddha said:

“Except for precious materials.”

The circumstances and place were as before. A householder who was gravely ill went to a physician and said:

“Good sir, please use a suitable medicine to treat my illness.”

The physician replied:

“First consume something oily so that the illness will alter; afterward, you may take a purgative.”

Following his advice, the householder drank ghee. A bhiksu whom the householder regularly supported came to his home and inquired about his illness, asking whether his health was at ease.

The sick man replied:

“Noble One, I suffer from indigestion. The physician told me to drink ghee and afterward take a purgative.”

The bhiksu told the householder:

“I am skilled in medicine. Give me the money with which you intended to purchase medicine for your treatment. I have a purgative that I shall give you.”

Hearing this, the householder said:

“Very well!”

The bhiksu gave him the medicine, and the householder took it.

The medicine then purged the householder far too violently. He hurriedly sent someone to ask the physician:

“Good sir, my master took medicine and has been purging continuously without relief.”

The physician asked:

“Who gave him the medicine?”

The messenger replied:

“A bhiksu gave it to him.”

On hearing this, the physician became very angry:

“You should go and ask that bhiksu what medicine it was.”

The man hurried to the bhiksu to ask him. By then, the householder had already died.

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

“Bhiksus, you must not sell medicine. If a bhiksu is skilled in medicine, he may compassionately give medicine appropriate to the illness. However, a bhiksu must not give someone a purgative and then leave. He must personally observe the patient and not allow the purging to become excessive. If some necessary matter requires him to depart, he must ask someone to remain and care for the patient before he leaves. He must instruct that person that, if the medicine purges too violently, medicine such as ... moluo ... should be administered as an antidote. If a bhiksu accepts money from someone and then gives medicine, or hires another person to do so, he commits an offense of wrongdoing.”

The circumstances and place were as before. A certain man owed a householder a sum of money and had also been detained for seven or eight days. According to the promissory note, the due date was drawing near. The debtor thought, “The appointed day for repayment has arrived, but I cannot repay him. It would be better to flee.” He then thought, “It would be very difficult to abandon my home and flee, so it would be best to kill him.” The householder lived near Jetavana, and the debtor killed him there.

When the householder died, he was wearing clothes. Seeing this, the Group of Six discussed among themselves:

“Now we have obtained an abundant supply of discarded robes.”

Having said this, they took the householder’s clothing together. At that moment, the householder’s relatives arrived. Seeing what had happened, they harshly reviled them:

“Noble Ones! Though you wear the robes of the Great Sage, you commit this extraordinary deed. You are contemptible thieves!”

The Group of Six replied:

“We did not kill him! He was killed because of a private grudge and enmity. We merely took discarded robes. What fault is there in that?”

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

“Bhiksus, you must not take such discarded robes on your own authority. Only when the entire community knows that they have been abandoned may those robes be taken. Anyone who does otherwise commits an offense of wrongdoing.”

Sixth Summary Verse

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

“As the Buddha has taught, the bhiksus may keep large, tightly covered iron cauldrons for heating water. Of what materials may they be made?”

The Buddha said:

“Except for precious materials.”

“The bhiksus have been permitted to keep bowls for straining medicine when decocting it. Of what materials may they be made?”

The Buddha said:

“Except for precious materials.”

The circumstances and place were as before. The Group of Six bhiksus personally carried large blankets. Brahmins and householders saw them and criticized them, saying:

“Noble Ones! We householders must seek clothing and food for our parents, wives, children, and dependents, and therefore must burden our own bodies with loads. For whose sake must you undertake such exhausting labor?”

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

“Bhiksus, you must not carry a large blanket on your head, shoulder, carrying pole, or in your arms. Anyone who does so commits an offense of wrongdoing.”

The circumstances and place were as before. Not long after a certain householder married, a handsome son was born to him, whom everyone loved. The father held a birth celebration for his son and entrusted the child to a nurse to be raised.

When the son grew up, he went forth under the Buddha. On his first day, wearing his robes and carrying his bowl, he entered the city of Sravasti to seek alms and happened to meet his father. His father asked:

“Have you gone forth?”

He replied:

“Yes, I have gone forth.”

The father said:

“Your body was begotten and raised by me. Now that you have grown to maturity, I should have someone to share my sorrows and joys. Since you have abandoned me to go forth, who will assist me?”

The bhiksu replied:

“Am I then expected to bear all the affairs of a household life?”

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

“Parents do for their children what is difficult to do and bear extreme hardships. Even one who has gone forth must assist and support his parents.”

The bhiksu did not know what he should use to support his parents.

The Buddha said:

“Apart from one’s robes and bowl, one may provide them with other things. If one has nothing else, one may, when appropriate, request something from a donor. If it is difficult to obtain anything by requesting it, one should gather the regular offerings received from the Sangha and use them for their support. If there are no such offerings, one should take the portion of food distributed to oneself by the Sangha and give half of it to them. If one regularly seeks alms, one should take from what is given enough food to satisfy oneself and give half of the remainder to one’s parents.”

The circumstances and place were as before.

A donor established a residence within a village and offered it to the Sangha. An elderly bhiksu lived at this residence. Wishing to venerate a stupa, the elderly bhiksu went to Jetavana.

Because the Group of Six bhiksus coveted offerings, they established among themselves a rule that each day they would take turns keeping watch, with one person always stationed outside the gate. One day it was Upananda’s turn. As he walked in meditation outside the gate and then stood there, Upananda saw the elderly bhiksu approaching from afar. He thought, “Which elder is this? I should quickly go to meet and pay homage to him.” When he reached him, Upananda said:

“Welcome! Welcome!”

The elderly bhiksu replied:

“I pay homage to the acarya, the preceptor.”

Upananda thought, “This man has grown old in the monastic life. Not only does he not know the two fundamental teachers—his preceptor and instructor—but he has never even learned the proper manner of paying homage to them.”

Upananda gently said:

“Welcome, old father!”

He then brought him into Jetavana to rest and told him to remain there for a while.

The elderly bhiksu said:

“Venerable Upananda, I must go.”

Upananda asked:

“What do you wish to do?”

He replied:

“After venerating the stupa, I shall return.”

Upananda again urged him to stay. The elderly bhiksu said:

“I had not previously intended to remain away from my residence, so I left my three robes at home. Therefore, I cannot stay here any longer.”

Upananda said:

“There are three robes here, so do not worry. I shall give them to you to use.”

Upananda gave him a thick woolen blanket and a woolen mattress to serve as the three robes and an undergarment.

In the late afternoon, the Sangha sounded the ghanta. When the time came to venerate the stupa, everyone assembled.

The elderly bhiksu said:

“Upananda, I shall go out for a while to venerate the stupa.”

Upananda said:

“Old man! Without the three robes, how can you pay homage?”

Upananda dressed the elderly bhiksu in a small rug as his lower robe. He used a coarse cord as a belt, turned the hairy side of a felt blanket outward and made it his uttarasanga, or upper robe, and placed two pieces of felt together with their hairy sides outward to make his sanghati, or double robe. Having done this, he said:

“Old man! Now you may pay homage as you wish.”

After putting on those garments, the elderly bhiksu left the room. Seeing him, the other bhiksus all said:

“Where did this old man come from, dressed in such ridiculous robes?”

He replied:

“All three robes I wear conform to what the Buddha prescribed. Why do you call them ridiculous?”

The bhiksus asked:

“Who gave you these three robes to receive and keep?”

He replied:

“Venerable Upananda.”

On hearing this, everyone said:

“Who but that group would commit such an evil deed!”

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

“Clothing with long hair gives rise to such faults. Bhiksus, no article with long hair may be taken and used as one of the three robes. Anyone who violates this rule commits an offense of wrongdoing.”

Thus the Blessed One taught that bhiksus must not keep or use three robes made of long-haired material.

At that time, devout Brahmins and householders brought fine woolen felt and other thick coverings as offerings to the bhiksus. The bhiksus were apprehensive and did not dare accept them. The householders said:

“Noble Ones! Had the Buddha, the Blessed One, not appeared in the world, we would have known only to honor the followers of other paths above all. Now that the Blessed One has descended into this world, we regard you as the supreme field of merit. Yet when we offer these modest articles, you will not accept them. Would you have us lose our excellent provisions of merit and pass empty-handed from this world into the next?”

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

“You may accept them on their behalf, but use them with the perception that they remain their property. If they are made with short hair and are light and thin, they may be made into allowable robes and formally kept. If they are long-haired, thick, and large, you must regard them as the property of those donors and keep them on their behalf.”

Seventh Summary Verse

The Buddha was in the city of Sravasti. The householder Anathapindika went to the Blessed One and said:

“I wish to collect the Blessed One’s hair and nail clippings and build a stupa to enshrine them. May the Blessed One compassionately permit this!”

The Blessed One said:

“You may do as you wish.”

“May the Blessed One permit me to plaster this stupa with fine white material and to arrange rows of lamps at the stupa as offerings.”

The Buddha said:

“You may do as you wish.”

The householder arranged lamps on the steps, but the oil flowed out and soiled the stupa.

The Buddha said:

“The lamps should be arranged in rows beneath the steps.”

When arranged there, dogs came to eat the oil and knocked the lamps over, damaging them.

The householder addressed the Buddha:

“May I make lampstands?”

The Buddha said:

“You may do as you wish.”

Cattle came and butted them over. The householder addressed the Buddha:

“May I make supports for the lamps?”

The Buddha said:

“They should be made.”

With lamps placed on all four sides, they could not be clearly seen from afar. The householder addressed the Buddha:

“May I construct a raised gallery?”

The Buddha said:

“You may do as you wish.”

Eighth Summary Verse

The householder Anathapindika addressed the Blessed One:

“Permit me to install doors in the open spaces of the stupa enshrining the Buddha’s hair and nails, to add a roofed gallery, to construct a foundation for the stupa, to plaster the pillars with red stone, and to use red mineral powder to paint decorative designs.”

The Buddha said:

“You may do as you wish.”

Ninth Summary Verse

At that time, the Buddha was in the city of Sravasti. When making offerings, the bhiksus wished to hang flower garlands on a stupa. To make climbing easier, they drove nails into the stupa and hung the garlands from them.

Brahmins and householders said:

“Your Great Teacher long ago abandoned all thorns. Why do you now drive nails into him?”

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

“You must not drive sharp objects into a stupa. Anyone who violates this commits an offense of wrongdoing. When constructing a stupa, however, wooden pegs shaped like elephant tusks should be added to its exterior.”

When making offerings, the bhiksus climbed to the top of the stupa to place lamps there.

The Buddha said:

“Lamps must not be placed atop a high structure. Anyone who violates this commits an offense of wrongdoing.”

The bhiksus climbed the stupa to adorn it with banners, canopies, and other offerings. Brahmins and householders criticized them for leaving impure footprints upon it.

The Buddha said:

“Householders should be asked to do this. If there are no householders, novice postulants should be asked. If there are no novice postulants, the bhiksus must first wash their feet thoroughly with scented water or anoint them with fragrant oil. They should do so with the thought, ‘I now wish to make offerings to the Great Teacher.’ Only then may they climb the stupa. Anyone who acts contrary to this commits an offense of wrongdoing.”

If the stupa is exceedingly tall and large, ropes should be tied together from top to bottom, and one may grasp the ropes to climb it.

Brahmins and householders came to the stupa enshrining the hair and nail clippings, each carrying flower garlands as offerings. Withered flowers were not removed from the places where they lay, making the site unclean.

The Buddha said:

“They should be removed.”

The householder Anathapindika addressed the Blessed One:

“I wish to use garlands of gold and silver as offerings to the stupa.”

The Buddha said:

“You may do as you wish.”

Birds perched on the stupa and defiled it with their droppings, so they wished to construct a shelter over the stupa.

The Buddha said:

“You may do as you wish.”

There were not enough doors, and the chambers became dark and deteriorated.

The Buddha said:

“You may add more doors as desired.”

Tenth Summary Verse

The Buddha was in the city of Sravasti. The householder Anathapindika addressed the Blessed One:

“May the Blessed One permit me to make a stupa of iron.”

The Buddha said:

“You may do as you wish.”

He asked:

“May it be made of gold, silver, vaidurya, crystal, copper, and so forth?”

The Buddha said:

“It may be made.”

Although the stupa had been made, it was not yet adorned. They wished to decorate it and make offerings with pennants, flags, and multicolored silk.

The Buddha said:

“This may be done.”

They did not know how to make the flags.

The Buddha said:

“There are four kinds of flags: lion flags, bull flags, garuda flags, and dragon flags. Images of these four creatures should be painted upon the flags and pennants.”

They further addressed the Buddha:

“I wish to anoint the stupa with fragrant oil and afterward use purple powder, sandalwood, and turmeric to make a special scented water with which to cleanse the shrine. May the Buddha permit this.”

The Buddha said:

“You may do so as you wish.”

(End of Part Three)

-ooOoo-

Nidana, Fourth General Summary Verse

Door rings are used according to their location;
Robes soaked by urine and excrement;
Dyed robes and damaged service robes;
Vehicle robes and fruit that is not made allowable.

First Summary Verse

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

“As the Blessed One has taught, door-lock rings should be made. The bhiksus do not know from what materials they may be made.”

The Buddha said:

“Except for precious materials, they may be made from any other material.”

“As the Blessed One has taught, bhiksus may make cushions to lean against. Of what materials may they be made?”

The Buddha said:

“They may be made from thatching grass, rushes, broom grass, or hemp fiber.”

“As the Blessed One has taught, lattice windows may be made. Of what materials may they be made?”

The Buddha said:

“Except for precious materials, they may be made from any other material.”

The circumstances and place were as before.

In the city was a householder whose faith in the Three Jewels was pure and sincere and whose mind delighted in wholesome conduct. However, the wife he married was a follower of the naked ascetics. The householder told his wife:

“Good lady, the unsurpassed compassionate father is my Great Teacher. You should constantly make offerings to him. The Sangha is a supreme field of merit, so you should offer its members clothing, food, and drink.”

At that time, the bhiksus came daily to the householder’s home to receive food according to the Sangha’s sequential assignment.

One day, the householder had private business in another village. He told his wife:

“I have business in the neighboring village. Just as when I am at home, you must continually make offerings to the Buddha and the Sangha and allow them to lack nothing.”

His wife replied:

“Noble disciple, I shall do as you have instructed.”

The householder went to the bhiksus and said:

“Noble Ones, I now have private business in the neighboring village. I respectfully ask that the Sangha continue, according to its sequential order, to come to my home to receive food.”

They replied:

“Very well.”

The bhiksus then discussed among themselves:

“This householder’s wife formerly had faith. Whoever is assigned according to the Sangha’s roster should go early.”

That day, when the householder’s wife saw the bhiksus arrive early, she angrily said:

“I have not yet finished preparing the food or arranging the seats. Why have you come so early?”

The bhiksus said among themselves:

“We knew before that the householder’s wife lacked faith. Because we came early, she became angry and rebuked us. Tomorrow we shall wait until noon before going to the house.”

Early the next morning, the householder’s wife prepared the food and arranged the seats to await the bhiksus. The Sangha did not arrive until nearly noon. The householder’s wife said:

“Noble Ones, am I so idle that I have nothing else to do? I prepared the food and arranged the seats early this morning. Why have you come only at midday?”

The bhiksus said among themselves:

“When we arrived early, we were angrily rebuked, and when we waited until noon, we were also reproached! Seeking alms is our daily practice. We should go from house to house in order to sustain ourselves and no longer visit that lay household.”

After completing his business, the householder returned home and asked his wife:

“Good lady, did my Noble Ones regularly come to our home to receive food?”

She replied:

“They came to receive food on the first two days, but afterward they no longer came.”

The householder thought, “Surely my wife displayed a coarse and miserly manner, causing the Noble Ones to cease coming for food.”

At that time, as the bhiksus went sequentially on alms round, they reached the gate of the householder’s home. Seeing them, the householder inquired:

“Noble Ones, why do you no longer regularly come to my home to receive food?”

They replied:

“Householder, I am by nature an alms mendicant. Merely carrying my bowl is sufficient for me to obtain my fill.”

The householder said:

“Noble Ones, this happened only because my wife developed a coarse and miserly mind. But the rice in my fields has newly ripened. Please take as much as you wish and carry it back to supplement your midday meal.”

The bhiksus replied:

“The Buddha has not yet permitted this.”

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

“They should receive it with the perception that it belongs to another and carry it back for the Sangha. There is no offense.”

Another householder established a private room within Jetavana. He placed many beds, mattresses, and various offerings in that room. The bhiksus took turns managing it. Someone transferred the articles in the room into the property of the Sangha. The bhiksus reported this matter to the Buddha. The Buddha said:

“Property belonging to a private room must be used at the place to which it belongs.”

A bhiksu mixed the offerings belonging to the private room with the offerings of the Sangha. The Buddha said:

“They should not be mixed. Whoever resides in the private room may use those offerings.”

Second Summary Verse

Articles should be used in the place to which they belong;
The needs of one who oversees construction;
Utensils, food, and lamp oil;
They should be used according to the donor’s intention.

The Buddha was in the city of Sravasti. A householder established a private room within an old monastery. Many beds and mattresses were offered for this room, and abundant provisions were placed there.

At that time, the bhiksus arbitrarily transferred the property of this room into the property of the Sangha.

The Buddha said:

“It is to be enjoyed by the person residing in the private room. Offerings obtained for it should not be mixed with those of the Sangha. Wherever something is offered, it should be used there.”

When the bhiksus distributed the Sangha’s property, they refused to give a share to the person residing in the private room.

The Buddha said:

“Although he already receives provisions from the private room, he is still entitled to share the common benefits of the Sangha.”

When the bhiksus assigned work, they would not assign any to the person residing in the private room.

The Buddha said:

“He should be assigned work according to his turn.”

In the city was a bhiksu who lived by seeking alms. He encouraged a certain donor to take refuge in the Three Jewels and undertake the five training precepts. On one occasion, he taught that donor about the seven meritorious deeds and praised their excellent benefits.

The donor said:

“I also wish to do this. What should I do now?”

The bhiksu replied:

“You should establish a residence for the Sangha.”

The donor said:

“I possess resources and wish to perform this meritorious deed, but I have no one to assist me.”

The bhiksu replied:

“You may bring them here, and I shall help you carry out the work.”

The householder then brought the resources and gave them to the bhiksu to construct the residence. The bhiksu accepted them but did not build the residence. The donor thought, “I shall go and see whether the residence has been completed.” When the donor arrived, he saw that no residence had been constructed at all. He said:

“Noble One, why has it still not been built after so long?”

The bhiksu replied:

“I need building materials for the construction, but there are not enough of them. How can work begin?”

The donor replied:

“Why do you not use the resources I offered?”

The bhiksu replied:

“Those resources belong to the Sangha of the Four Directions. Who would dare take them out and use them?”

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

“If the donor agrees, the property he provided should be taken and exchanged for building materials.”

While seeking alms, this bhiksu came to the donor’s house. Seeing the bhiksu approaching from afar, the householder asked:

“Noble One, you must go from house to house seeking alms every day. Who, then, will oversee the construction of my monastery?”

The bhiksu replied:

“Am I expected to go hungry while building a monastery for you?”

The householder said:

“Why do you not use some of the property I offered for food and drink?”

He replied:

“That property belongs to the Sangha of the Four Directions. The Buddha has not yet permitted it to be used privately.”

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

“If the donor agrees, it may be used.”

The bhiksu prepared exceptional, superior food and drink and used them freely.

The Buddha said:

“This must not be done. He should eat ordinary food.”

When the bhiksu ate food that was too coarse, he lacked the strength to supervise the construction. The Buddha said:

“The bhiksu may eat food of the same quality as that eaten by the Sangha.”

The bhiksu stored the building materials in a dark room and needed lamp oil, so he went from house to house asking for it. Seeing the bhiksu begging for oil, the donor asked:

“Noble One, why are you asking for oil?”

The bhiksu explained the matter.

The householder said:

“Why do you not exchange some of the property for it?”

The bhiksu explained the matter as above.

The Buddha said:

“If the donor agrees to its use, there is no offense.”

This bhiksu kept the lamp burning throughout the night without extinguishing it. The Buddha said:

“The lamp must not be kept burning throughout the night. Once the materials have been put in order, the lamp must be extinguished.”

Thus it should be understood that, from articles for wiping the feet to major undertakings, one should proceed in accordance with the principles stated above.

Third Summary Verse

The Buddha was in the city of Sravasti. The Group of Six placed a relinquished sanghati, the multilayered robe, on open ground for use and allowed the rain to ruin it. The bhiksus reported this matter to the Buddha. The Buddha said:

“The community’s bedding must not be left outdoors throughout the summer to be ruined by rain. Anyone who fails to put it away commits an offense of wrongdoing.”

The bhiksus wore robes belonging to the Sangha while washing and dyeing robes and making bowls, thereby damaging the robes. The Buddha said:

“Anyone who wears the community’s robes while dyeing robes or making bowls commits an offense of wrongdoing.”

The Group of Six bhiksus journeyed through the countryside and came to a certain village. There was a Sangha residence in the village. The Group of Six entered the monastery at midnight and went to find their friends, all of whom had already retired. The Group of Six said:

“Venerable Ones! The True Dharma of the Great Teacher still remains in the world. Why do you not practice according to his teaching? Do not later give rise to regret. You should provide us with bedding according to seniority.”

At midnight, the resident bhiksus assembled all the large and small seats, bedding, and beds belonging to the Sangha in one place and distributed them together. After obtaining bedding, the Group of Six went to find places to sleep. By the time the Sangha had finished distributing the articles, dawn had broken. The Group of Six then told the bhiksus:

“Put the bedding away. We wish to depart.”

The steward of the residence said:

“The elders merely rested for one night, yet you caused the entire community to become exhausted and ill.”

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

“The Sangha’s seats and bedding must not be distributed at night. If visitors are staying for one night, they should temporarily lodge with close companions. If they remain longer, bedding may be given to them according to seniority. Anyone who acts contrary to this rule commits an offense of wrongdoing.”

The Group of Six bhiksus journeyed through the countryside and came to a residence in a certain village. Entering the monastery, they saw sleeping places already prepared. The Group of Six and their disciples occupied the large beds and rested upon them. Because the Group of Six were senior in years, no one could ask them to move elsewhere. Other long-standing elders had to sleep on the ground.

The next morning, the travelers arrived at Jetavana. Seeing them arrive, the bhiksus welcomed them:

“Welcome! Welcome! Were you at ease in the places through which you passed?”

They replied:

“How could we have been at ease? We slept on the ground all night and had no comfort whatsoever!”

They were asked:

“Venerable Ones, where did you sleep last night?”

Those bhiksus then related what had happened. The bhiksus reported this matter to the Buddha. The Buddha said:

“Large beds, seats, and other mattresses should be yielded to one another according to seniority.”

Fourth Summary Verse

The circumstances and place were as before. The Group of Six bhiksus frequently practiced walking meditation in the latrine area. There they conversed, instructed others, recited texts, and amused themselves. When they saw another bhiksu about to enter the latrine, they obstructed him and said:

“Wait a while before entering. I am senior.”

They deliberately detained others and caused them distress. The bhiksus became irritated and reported the matter to the Buddha. The Buddha said:

“You must not practice walking meditation, remain for a long time, or trouble one another at places for urination and defecation. Anyone who violates this commits an offense of transgression.”

At the foot-washing place beside the water jar, the Group of Six ordered others to rise, saying:

“I am senior and may use it first.”

The Buddha said:

“At the foot-washing place, one who began washing first and has not yet finished must not be told to rise. Anyone who acts otherwise commits an offense of transgression.”

Some bhiksus entered the place for urination first. The Group of Six arrived later, pushed ahead, and said:

“We are senior.”

The Buddha said:

“Whoever arrives first enters first. Seniority does not apply at that place.”

A bhiksu was midway through washing his feet when the Group of Six arrived and said:

“We are senior. You should move away.”

The Buddha said:

“This must not be done. An elder must know what should be done and at what time. Seeing that another began first and has not yet finished, he must not tell him to go elsewhere. Anyone who acts otherwise commits an offense of transgression.”

A bhiksu was midway through wiping his sandals when the Group of Six seized the wiping cloth and said:

“We are senior.”

The Buddha said:

“One must not rely upon seniority. One must wait until the person who began first has finished. Anyone who seizes it commits an offense of transgression.”

A bhiksu had not yet finished decocting medicine in a pot when the Group of Six took the pot and said:

“We are senior and should use this article first.”

The Group of Six poured the medicine onto the ground and used the pot.

The Buddha said:

“One must not rely upon seniority. One must wait until the person who began first has finished before taking and using it. Anyone who fails to observe this commits an offense of transgression.”

A bhiksu was using the Sangha’s heavy iron rake to spread out medicinal herbs and had not yet finished when the Group of Six snatched it away.

The Buddha said:

“This must not be done! Anyone who acts in this way commits an offense of transgression.”

Fifth Summary Verse

Dyeing cauldrons and water jars;
The Sangha’s bowls and drinking vessels;
Razors, whetstones, pincers, and nose implements;
For seats and beds, seniority is not considered.

The circumstances and place were as before. The bhiksus used the Sangha’s basins, jars, cauldrons, and similar vessels to dye robes and boil dye. While they were midway through their work, the Group of Six said:

“We are entitled to use them first!”

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

“One must not rely upon seniority but must wait until the person who began first has finished using them. Anyone who deliberately seizes them by force commits an offense of transgression.”

A bhiksu was eating from a communal bowl and had not yet finished when the Group of Six said:

“We are senior, so give it to us to use.”

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

“Wait until he has finished eating. It must not be forcibly taken. Anyone who deliberately seizes it commits an offense of transgression. The same principle applies to other drinking vessels.”

A bhiksu was midway through shaving his head when the Group of Six arrived and seized his razor.

The Buddha said:

“If he has not finished shaving, it must not be taken for use. The same principle applies to whetstones and knives. Likewise, scissors, small knives, small pincers that are still being used, and beds or seats occupied by someone lying upon them must not be seized.”

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

“For all these articles, one must not rely upon seniority. One must wait until the other person has finished before taking and using them. Anyone who fails to observe this commits an offense of transgression.”

Sixth Summary Verse

The circumstances and place were as before. The community possessed a kathina robe frame. A bhiksu was using this implement to make a sanghati, the great robe, and had completed half of it. The Group of Six came, saw him, and immediately seized it, saying:

“We are senior and, according to the rule, are entitled to use it first.”

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

“While another has not finished using it, it must not be seized. One must wait until he has finished before taking it. Anyone who seizes it in this way commits an offense of transgression.”

Therefore, it should be understood that when needles and thread are being used for sewing, mending, cutting, or tailoring and the work is only half finished, the Group of Six must not seize them.

The Buddha said:

“Wait until they have finished before taking them. Anyone who takes them before the work is finished commits an offense of transgression.”

Dyeing water, small knives, needles, shaving cloths, and seats must likewise not be seized. This should be understood according to the principles stated above.

MULASARVASTIVADA

VINAYA

NIDANA

—End of Fascicle Four—