根本說一切有部尼陀那目得迦

Fascicle Five

Seventh Recitation

Non-Buddhists appropriate marked robes;

A gift stipulated for after death;

There are five kinds of close friends;

Having obtained authorization, one may travel alone.

The Buddha was staying in the city of Rajagriha, in the Bamboo Grove. King Bimbisara of Magadha heard the wondrous Dharma and attained the vision of truth, together with eighty thousand royal relatives and more than one hundred thousand elders, householders, and brahmins of Magadha. In that very assembly, they jointly established a strict ordinance and had drums sounded to proclaim throughout the land: No one was permitted to steal. Whoever violated this ordinance would be expelled from the country, and all that person's property would be handed over to the victim of the theft.

At that time, for King Prasenajit of Kosala, the Blessed One taught the Discourse on the Youth. After the king had been disciplined, he issued a strict decree throughout his kingdom: “No one in my realm may commit theft or robbery. Whoever violates this decree shall be put to death, and all that person's property shall be handed over to the victim of the robbery.”

The bands of robbers then fled and hid along the border between the two kingdoms.

A group of merchants from Magadha traveled together to Kosala. When they reached the border, the merchants said to their guards:

“We are safe now; you may return.”

After the guards had gone back, the bandits saw that the merchants were unprotected and together robbed them.

The merchants fled into the kingdom of Kosala ruled by King Prasenajit. When they obtained an audience with the king, they reported:

“Great King, please understand! Trade in this kingdom was formerly prosperous. Now, because of the robbers, traveling merchants no longer come here.”

King Prasenajit then issued an order to his great general, Virudhaka:

“Go swiftly, capture the robbers, and bring before me all the property they have stolen.”

The great general commanded the four divisions of the army—elephants, cavalry, chariots, and infantry—which were exceedingly valiant. The army advanced to the robbers’ encampment in the wilderness. The bandits had gathered in a dangerous forest and laid down their weapons to divide the goods they had stolen.

When the general saw the robbers from afar, he immediately had his troops surround them on all four sides. As soon as the war drums sounded, the bandits panicked. Some fled, some were wounded, and some were captured. The soldiers gathered the property and brought it and the robbers before the king, reporting:

“These are the robbers and the property they stole.”

King Prasenajit told everyone:

“Whatever belongs to you, identify it, take it, and depart.”

After the merchants had recovered their property, the non-Buddhist ascetics also claimed their belongings, and in addition took the ocher-dyed robes and bowls of the bhiksus.

The bhiksus went before the king, who said:

“Venerable ones, you too should reclaim your robes and bowls.”

The bhiksus replied:

“Among these things there are none of our robes or bowls.”

The king said:

“Were you not also robbed earlier?”

They replied:

“Yes, we too were robbed.”

The king ordered:

“If your robes and bowls are not here, summon the non-Buddhist ascetics and have them bring all the robes and articles they claimed.”

When those non-Buddhist ascetics heard the king’s command, they brought the robes and articles. Upon seeing them, the bhiksus said:

“This is my sanghati; this is my uttarasanga.”

The king asked the non-Buddhist ascetics:

“They are minor thieves, but you are great thieves, for you deliberately claimed the robes of others.”

They remained silent and could give no answer.

The king said:

“Venerable ones, did you place identifying marks upon your robes and articles, so that I might know which belong to the non-Buddhist ascetics and which belong to the bhiksus?”

The bhiksus replied:

“We did not mark our robes and articles.”

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

“Bhiksus should place identifying marks upon their robes and articles.”

The bhiksus did not know how to do so. The Buddha said:

“They should tie a knot, make a permissible mark with ink, or mark them by some other method before using them.”

At that time, the Buddha was staying in Sravasti. Not long after a certain elder married, his wife gave birth to a son. After that wife died, the elder married another woman. Before long, the second wife also gave birth to a son.

The second son became a source of anxiety to his mother. He wished to go forth in the well-taught Dharma and Vinaya. After going forth, he traveled among the people. Some time later, his father fell gravely ill. Knowing that he was about to die, the father told his elder son:

“My property must be divided into three shares.”

Obeying his father, the son divided the property into three shares. The father told him:

“This share is for you to maintain the household. The second share is to pay for my funeral. The third is to be given to the son who has gone forth.”

The father then sorrowfully uttered this verse:

What has been accumulated will disperse;

What has risen high must fall;

Every meeting must end in separation;

All who possess a body must die.

After speaking this verse, the father died. When the son who had gone forth heard that his father had died, he went to his elder brother’s house to meet him. After they had grieved and lamented together, the elder brother said:

“When Father died, he left you a share of the estate. You should accept it.”

The bhiksu thought: “As the Blessed One taught, property given only after death is unlawful property.”

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

“When a layperson is near death and, with a mind bound by familial affection, gives property in this way, it should be accepted. There should be no doubt concerning one’s share of a father’s estate. After receiving it, one should make offerings to the Three Jewels. When a monastic is near death, however, the monastic must not have a mind of attachment. If one says, ‘After I die, give this away,’ such property must not be accepted.”

The circumstances and place were as before. Two bhiksus were close friends, congenial in mind and purpose, and lived together in one place. One of them went traveling among the people, teaching and converting beings according to circumstances. When he left, he forgot his robes and articles, toothpicks, earthen powder, and other things in his room and along the walking-meditation path.

The close friend who remained gathered and stored them. Later, doubt arose in his mind, and he went to report the matter to the Buddha.

The Buddha said:

“There is no offense in gathering and storing them. There are five kinds of close friends:

1. Those who love one another.

2. Those whose hearts rejoice in one another.

3. Teachers and elders.

4. Those who are mutually agreeable.

5. Those who, upon hearing that we use their possessions, give rise to joy.

The requisites of these five kinds of people may be gathered, stored, and used.”

The circumstances and place were as before. Not long after a certain elder married, his wife gave birth to a daughter. When the girl grew up, she abandoned worldly entanglements and went forth in the Buddha-Dharma.

A famine occurred, and almsfood became difficult to obtain. The bhiksuni went from house to house begging for food and eventually came to her father’s home. Seeing his daughter arrive, the father asked:

“Noble daughter, how are you sustaining yourself now?”

She replied:

“It is exceedingly difficult to obtain food by begging from house to house. Despite much hardship, there is still not enough to live upon. The fire of hunger burns within me and is truly difficult to endure.”

Hearing his daughter’s words, the father became sorrowful and unhappy. He said to her:

“If you had not gone forth, you would have been provided for under any circumstances. From now on, you may return home each day to take your meal.”

The bhiksuni accepted the invitation. On another day, she brought a companion to her father’s house to take the meal.

Her father told her:

“I am not able to provide for two people. You should return to take your meal alone.”

The bhiksuni said to her father:

“The Blessed One does not permit a woman to travel alone. If the Buddha permitted it, I would not encounter this hardship.”

The bhiksuni reported this matter to the bhiksus, and the bhiksus reported it to the Buddha. The Buddha said:

“When there is famine, almsfood is difficult to obtain, and one cannot eat one’s fill, a bhiksuni may request the Sangha’s permission to travel to and from her parents’ home. Permission is to be requested as follows: Spread the seats, strike the gandhi, and make the formal announcement. When the community of bhiksunis has assembled, the bhiksuni requesting permission should first approach the senior nun and then bow to the Sangha in order. Before the community, she should join her palms respectfully, bow, kneel, and request permission as follows:

“‘Venerable Bhiksuni Sangha, please listen. I, the bhiksuni named ..., now encounter a year of famine in which food and drink are difficult to obtain. Without food and drink, I cannot survive. I, named ..., now request from the Bhiksuni Sangha a formal act authorizing me to go to, return from, stop at, and stay near my relatives. May the Bhiksuni Sangha grant me, named ..., the formal act authorizing me to go to, return from, stop at, and stay near my relatives. May those who are able to consent compassionately grant their approval.’

“She should speak in the same way a second and a third time, and the formal act should be enacted by a motion followed by one proclamation. Proceed according to the detailed explanation given in the One Hundred and One Matters.

“If the bhiksuni community has performed for her the formal act authorizing travel to and from her lay relatives, that bhiksuni may travel alone without offense. She may freely go to her relatives’ home to take food. Later, when food again becomes plentiful, she must no longer go there. If she subsequently goes there alone of her own accord, she commits an offense of transgressing the Dharma.”

Eighth Recitation

Taking robes on credit and then departing;

Appraising robes for others;

One must not bargain too high or too low;

Yet three offers are permitted.

The circumstances and place were as before. A bhiksu bought a robe on credit from a householder and brought it back to the monastery, where he then died. When the seller of the robe heard the news, he hurried to the monastery and asked everyone:

“Where is that bhiksu now?”

Another bhiksu replied:

“He has died.”

The owner of the robe said:

“He bought my robe on credit. The payment must now be returned to me.”

The bhiksu replied:

“You may go to the charnel ground to demand the payment for the robe.”

The owner of the robe said:

“You venerable ones have already divided among yourselves the robes and bowl of the deceased. Now you tell me to enter the charnel ground and demand payment from a corpse. Why do the Sakyans’ sons scorn and deceive people in this way?”

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

“When a bhiksu dies, use his robes and bowl to repay the cost of the robe.”

A bhiksu bought an expensive robe on credit from a householder and still had not paid for it when he died.

The owner of the robe came to the monastery and asked:

“Where is the bhiksu now?”

They replied:

“He has died.”

The owner of the robe said:

“He bought my robe on credit.”

The bhiksus returned that robe to its owner.

The owner said:

“When he took it, it was a new and valuable robe. Now you return this old article to me. How much value can it still have?”

The bhiksus did not know how to resolve the matter and reported it to the Buddha. The Buddha said:

“Use whatever possessions of his remain to make up the price of the robe. Say to the seller: ‘That person has died, and these are all the private possessions he left. We now hand them over to you; may you be pleased.’”

Two householders were conducting business with one another.

The buyer asked:

“How much is this robe worth?”

The owner replied:

“Twenty karshapanas.”

The buyer offered:

“Ten karshapanas.”

At that time, Upananda came to that place. Both men thought: “The venerable bhiksus certainly speak truthfully. We should ask him to appraise the robe.” Later, each of them met Upananda separately and asked:

“Venerable sir, how much is this robe worth?”

Upananda asked the first man:

“Do you intend to buy or sell the robe?”

He replied:

“I intend to buy it.”

Upananda said:

“This robe is worth twenty karshapanas.”

Upananda asked the second man:

“Do you intend to sell the robe?”

He replied:

“I intend to sell it.”

Upananda said:

“This robe may be worth forty karshapanas.”

The two men then negotiated with one another.

The seller demanded forty, while the buyer offered twenty, and they began quarreling.

The buyer said:

“I heard in the marketplace that it was valued at twenty.”

The seller said:

“I heard in the marketplace that it was valued at forty.”

The two discussed the matter: “We both heard the valuation from the same place, yet the amounts do not agree. The appraiser must certainly have intended to create discord between us.”

When the bhiksus heard about this, they reported it to the Buddha. The Buddha said:

“Bhiksus must not appraise prices for laypeople. Nor, while others are conducting a transaction, may they praise or disparage the price as high or low, as people do in the marketplace. Whoever violates this commits an offense of wrongdoing.”

When bhiksus wished to buy robes, they bargained the prices up and down. Worldly people said:

“I am one who practices a lowly livelihood, while you are practitioners of the noble life.”

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

“Bhiksus must not bargain prices up and down. If they wish to buy a robe, they should ask a layperson to bargain on their behalf. If no layperson is present, they may make up to three offers. If they make more, they commit an offense of wrongdoing.”

Ninth Recitation

Fruit trees should be assigned for cultivation;

Four kinds of things must not be divided;

Ripe fruit is divided among those present;

While inspecting it, do not clamor or jest.

The Buddha was staying in the city of Rajagriha. King Bimbisara offered a mango orchard of one thousand trees to the Sangha. The bhiksus harvested the fruit to eat but appointed no one to tend the trees. Consequently, the trees were damaged and broken, and the orchard became desolate. Seeing the desolate mango orchard, King Bimbisara asked his attendants:

“Whose grove is this mango orchard?”

A minister replied:

“This orchard belongs to the Great King. Formerly, Your Majesty offered its one thousand trees to the Bhiksu Sangha. The Sangha harvested the fruit but did not tend the orchard. Therefore, the mango grove has become so desolate. Those noble ones have never restored it.”

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

“The property of a monastery must not be neglected. The community should appoint a gardener to maintain it.”

The appointed gardener built fences and calculated the fruit so that it could be distributed to everyone. At the foot of the mango trees, people cleaned their teeth and rinsed their mouths, washed their feet, hands, and faces, and washed their robes. Because the mango trees received this water, their branches and leaves grew luxuriant and bore abundant ripe fruit.

Many visiting bhiksus arrived and said to the resident bhiksus:

“The newly ripened fruit is excellent. Please give some to us.”

The residents replied:

“We have already divided it. How can we give any to you to eat?”

The visitors asked:

“Was this divided by your acaryas, by your upadhyayas, by those sharing the same upadhyaya, or by those sharing the same acarya?”

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

“There are four kinds of property that must not be divided. What are the four?

1. Property of the Sangha of the four directions.

2. Property of a stupa.

3. Medicines for treating illness kept in the Sangha’s storeroom.

4. Property belonging to the monastery.

“Whoever violates this commits an offense of wrongdoing. All this fruit should be delivered to the Sangha.”

At that time, thieves came and took the fruit.

The Blessed One said:

“The community should appoint a gardener.”

The person appointed by the Sangha diligently guarded the garden but lacked food.

The Buddha said:

“Another person should be told to eat first and then replace him so that he may eat.”

As the Blessed One had instructed:

“Distribute the mango fruit to the Sangha.”

The gardener distributed it equally, but some fruits contained worms.

The Buddha said:

“Inspect them carefully and remove any fruit containing worms. First select the clean fruit and only then distribute it.”

While the bhiksus were selecting clean fruit, they shouted noisily, and their spittle flew out and soiled the fruit.

The Buddha said:

“You must not make a clamor. You should inspect the fruit in noble silence. Whoever struggles and clamors commits an offense of wrongdoing.”

Tenth Recitation

When no attendant is present, carry it oneself;

What one takes oneself must not be eaten;

Without choosing, an exception is made for illness;

In establishing a boundary, verify and renew it.

As the Blessed One had instructed:

“The mango fruit should be distributed to the Sangha.”

Who, then, was suitable to carry it?

The Buddha said:

“Have an attendant carry it. If there is no attendant, have a sramanera carry it. If there is no sramanera, first make it permissible; after a bhiksu has received it, he may then carry it himself.”

As the Blessed One had instructed: “Appoint a gardener to manage and protect it.” After the attendant or sramanera had left, birds flew down and pecked at and spoiled the fruit.

The Buddha said:

“The fruit should be covered with leaves. When the attendant or sramanera returns after completing his duties, show him where the fruit is.”

At that time, the group of six bhiksus took turns guarding the garden. Taking advantage of the occasion, they selected the finest mangoes and carried them back to their residence. There they performed the act of receiving and ate them.

The bhiksus discussed the matter among themselves:

“It has been a long time since any fine fruit was brought here.”

Someone replied:

“It cannot be brought here. The group of six selects everything first, takes the best fruit back to their residence, and has someone else hand it to them so that they may receive and eat it themselves.”

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

“One must not take fruit oneself and eat it. Whoever eats in this way commits an offense of wrongdoing.”

The group of six then selected the finest fruit themselves and told others to pick it up and hand it to them to eat. Passing it from one person to another led to quarrels.

The Buddha said:

“One must not select fruit oneself and then eat it. Whoever eats in this way commits an offense of wrongdoing.”

There is no offense in the following case:

“One who is physically weak may eat ripe fruit. One of vigorous strength may eat unripe fruit.”

The circumstances and place were as before. While traveling among the people, some bhiksus came to a village in which there was a monastery. Upon entering the monastery, they did not see a single resident bhiksu, for the residents had gone out the previous day and no one was present.

The bhiksus discussed the matter among themselves:

“There is not a single bhiksu in this monastery. Are we to reside in a place without a boundary? Let us establish a boundary together and then reside here.”

They first established a small boundary. Then the resident bhiksus returned. The visiting bhiksus, thinking the others were visitors, said:

“Welcome! Welcome, venerable ones! Since you have come here, we shall arrange lodging for you.”

The bhiksus who owned the monastery said:

“Venerable ones, why would you arrange lodging for us? We are the residents; we merely went away for the day to a secluded place.”

The visitors said:

“We wished to establish a boundary, and here we have already established a small boundary.”

The residents said:

“We had previously established a boundary here.”

Both parties doubted whether the former or latter boundary should be recognized, so they reported the matter to the Buddha. The Buddha said:

“The boundary established first must be recognized; the one established later is invalid. Whenever visiting bhiksus arrive at another residence, they must remain there for seven or eight days. If no one comes during that time, they may establish a boundary together. Whoever acts contrary to this rule commits an offense of wrongdoing.”

The circumstances and place were as before. A bhiksu was dwelling in an aranya. Two farmers quarreled and came to blows, and both men called upon the bhiksu as a witness.

The two went before the king. Each presented his own argument and said that there was a witness, asking that the bhiksu be summoned.

After the bhiksu arrived, the king asked:

“What happened in this matter?”

The bhiksu replied:

“Great King, if you promise me that you will settle the matter as a wheel-turning king would, I shall explain it.”

The king agreed to the bhiksu’s request.

The bhiksu said:

“These two men quarreled and then struck one another.”

After hearing this, the king declared both men guilty.

The bhiksu said:

“Great King, why do you impose punishment when you just promised to govern the world as a wheel-turning king?”

The king asked:

“How does a wheel-turning king govern?”

He replied:

“A wheel-turning king prevents what is harmful and carries out what is beneficial.”

The king said:

“In that case, both are guilty. Impose a light punishment and then release them both.”

Both men then became angry with the bhiksu. The bhiksus reported the matter to the Buddha. The Buddha said:

“When people are fighting, a bhiksu must not stand and watch. If he sees people fighting, he must quickly leave. If he does not leave, he commits an offense of wrongdoing.”

-ooOoo-

Separate Section of the Nidana

Fifth Summary Recitation

Offerings to an image of the bodhisattva;

Auspicious ceremonies and meals for the great assembly;

At a great gathering, grass seats and precious gifts;

Assemble the Sangha by sounding the great drum.

First Recitation

Permission to make an image for the bhiksus;

Also permission for five kinds of banners;

To harmonize the assembly, install the honored image;

Whatever decoration is desired may be made.

The circumstances and place were as before. When the Buddha, the Blessed One, was personally present and led the assembly, he was the senior. Because of his majestic virtue, the entire Sangha was solemn and orderly. When the Blessed One was not present, this was not so.

The elder Anathapindika went to the Buddha, bowed with his head at the Buddha’s feet, sat to one side, and said:

“I now wish to make an image of the Jambu Continent. May the Blessed One grant permission.”

The Buddha said:

“You may make it.”

The elder wished to adorn it with banners and parasols. The Buddha said:

“Do as you wish.”

The elder did not know what kinds of banners to make. The Buddha said:

“There are five kinds of banners:

1. The lion banner.

2. The makara banner.

3. The dragon banner.

4. The garuda banner.

5. The bull-king banner.”

The elder requested permission to make a seat for the image of the Jambu Continent.

The Buddha said:

“You may make it.”

He further requested permission to make an iron pole from which to hang the banners. The Buddha said:

“You may make it.”

Second Recitation

Offerings to an image of the bodhisattva;

Purify and make ornaments such as jeweled necklaces;

Powdered incense, scented paste, and a carriage as well;

Make parasols, canopies, flags, and banners.

The circumstances and place were as before. The elder Anathapindika said to the Buddha:

“Did the Buddha, while still a bodhisattva, often receive magnificent offerings?”

The Buddha said:

“Yes.”

The elder said:

“Blessed One, I now wish to make offerings to the image of the Jambu Continent.”

The Buddha said:

“You should do so.”

The elder said:

“Blessed One, while you were still a bodhisattva, did you wear jeweled necklaces?”

The Buddha said:

“Yes.”

The elder said:

“I now wish to make jeweled necklaces for the image of the Jambu Continent.”

The Buddha said:

“Do as you wish, except that anklets and earrings should not be made. All other ornaments are permitted.”

The elder said:

“I now wish to prepare powdered incense and scented paste and to wipe the Buddha’s feet and hands.”

The Buddha said:

“You should do so.”

The elder said:

“When the Buddha was a bhiksu, he often traveled by carriage or rode in a royal vehicle. I now wish to make a wheeled carriage.”

The Buddha said:

“You should make it.”

The elder further said:

“When the Buddha was a bodhisattva, he was often attended by parasols and banners. I now wish to make parasols and various banners for the image.”

The Buddha said:

“You should make them.”

The elder said:

“While living at home, the bodhisattva often wore garlands and jeweled necklaces as adornments. May I now use such things to adorn the image?”

The Buddha said:

“Yes. I permit all objects of adornment to be made.”

Third Recitation

Auspicious and excellent offerings;

Garlands and blended fragrances;

When great multitudes assemble,

Open the doors by day and close them at night.

At that time, the elder Anathapindika said to the Blessed One:

“When the Buddha was a bodhisattva, the entire assembly honored and made offerings to him with auspicious and excellent ceremonies. If the Buddha permits, I shall perform auspicious ceremonies and make offerings before the image of the Jambu Continent.”

The Buddha said:

“You should do as you wish.”

The elder said:

“I now wish to prepare garlands as ornaments for the head and various blended fragrances as offerings to the image of the Jambu Continent.”

The Buddha said:

“You should do so.”

The elder said:

“I shall adorn the monastery for the image of the Jambu Continent.”

The bhiksus then decorated the monastery in many colors. They used scented oil, garlands, burning incense, and powdered incense, and performed various kinds of music to conduct a magnificent offering ceremony.

Seeing this extraordinary event, the people gave rise to admiration for something never seen before and said to one another:

“This residence is truly magnificent.”

Seeing that the people were making a commotion, the bhiksus closed the doors throughout both day and night. Seeing this, the people became critical and said:

“Closing the monastery’s doors obstructs the arising of wholesome Dharma.”

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

“When music is performed as an offering, the doors should be opened during the day and closed at night.”

Fourth Recitation

A meal when the great assembly gathers;

The birth on the full moon of Vaisakha;

An incense platform, at five and six years;

Great assemblies should also be held.

The elder Anathapindika arranged an offering ceremony. Many bhiksus and all seven assemblies gathered together. Seeing this, the elder became joyful and thought:

“As the Blessed One has taught, there are five occasions on which a bhiksu should receive gifts. What are the five?

1. Gifts given to those who have just arrived or are about to set out on a journey.

2. Gifts given to the sick and to those tending the sick.

3. Gifts given during a famine or along dangerous roads.

4. Upon obtaining new grain, and on annual festivals and holidays, one should first provide for virtuous and disciplined people and only afterward use it oneself.

5. During wind, rain, snow, and cold, one should bring cakes, porridge, noodles, and various drinks as offerings to the Sangha, so that the noble ones need not suffer the hardship of traveling. Having received food, they may dwell at ease.

“Now I see bhiksus, bhiksunis, upasakas, and upasikas arriving from afar, weary from their journeys. If the Buddha permits, I shall establish a great assembly for them.”

The elder went to the Buddha, bowed at his feet, sat to one side, and said:

“Blessed One, as the Buddha has taught, there are five circumstances in which giving should be practiced, as extensively explained above. I observe that at the great uposatha assembly, people gather from all four directions and endure hardship on the road. If the Buddha permits, I shall arrange an offering ceremony.”

The Buddha said:

“Do as you wish.”

The elder established an unrestricted great assembly.

The elder then again said to the Buddha:

“I now request permission to establish another great assembly.”

The Buddha said:

“You should do so.”

The elder asked the Buddha:

“On what day and in what month was the bodhisattva born?”

The Buddha told the elder:

“I was born on the full-moon day of the month of Vaisakha.”

The elder said:

“I now wish to hold a great assembly for the Buddha’s birthday.”

The Buddha said:

“You should do so.”

The elder said:

“I now wish to make an incense platform for the image of the Jambu Continent.”

The Buddha said:

“You should make it.”

The elder said:

“Blessed One, when you were a bodhisattva, at what age was the topknot on the crown of your head cut?”

The Buddha said:

“At five years of age.”

The elder said:

“Blessed One, I wish to hold a great fifth-year assembly.”

The Buddha said:

“You should do so.”

The elder asked:

“At what age was the bodhisattva’s topknot enlarged?”

The Buddha said:

“At six years of age.”

The remainder is as stated above.

The elder said:

“Blessed One, I wish to hold a Buddha assembly for the image of the Jambu Continent.”

The Buddha said:

“You should do so.”

Fifth Recitation

At a great assembly, make seats from bundles of grass;

People must not sit together in a disorderly fashion;

Strike the gandhi and sound the drum;

Announce the time so that all may know.

When the elder Anathapindika established the great assembly, people from the six great cities all gathered there. The bhiksus also attended. Consequently, there were not enough seats.

The Buddha said:

“Elder, seats should be bound from grass or straw so that people may sit upon them when eating.”

After eating, the bhiksus departed without clearing them away. Someone reported this matter to the Buddha.

The Buddha said:

“After eating, bhiksus must gather the grass seats, stack them to one side, and only then depart. After a Buddha assembly has concluded, they may be discarded entirely.”

The bhiksus then disregarded seniority, crossed the proper order, and sat intermixed and disorderly, causing those distributing the food to lose much time. Sometimes, after the meal had already ended, other people arrived, again wasting time.

The Buddha said:

“The time should be announced so that they may come.”

Although the time was announced, they could not hear it because of the noise.

The Buddha said:

“The gandhi should be struck.”

Still, not everyone could hear it.

The Buddha said:

“Conches should be blown and drums beaten.”

Even then, not everyone could hear.

The Buddha said:

“Large bells and drums should be sounded. When beating the drum, first strike it three times and then sound a prolonged roll.”

At that time, the sick and their attendants lacked food. The Buddha said:

“You must wait until the sick who have been invited have finished eating and their attendants have also finished eating before sounding the prolonged roll. Whoever violates this commits an offense of transgressing the Dharma.”

Sixth Recitation

Assemble the Sangha by sounding the great drum;

After the offering, remove the flags and banners;

If precious treasures are obtained,

Distribute them all as appropriate.

As the Blessed One had instructed: “Strike the gandhi and blow the two conches.” Although this was done, the sound was still not heard everywhere.

The Buddha said:

“A great drum should be beaten so that it may be heard everywhere. When a great assembly is held, people from near and far will all come.”

After the great assembly had ended, the people still did not disperse.

The Blessed One said:

“The banner poles erected as offerings at the site of the great assembly should be taken down.”

Seeing this, the people naturally dispersed.

When this great assembly was held, the community of bhiksus received many precious goods but did not know how to deal with them.

The Buddha said:

“Gather the goods together in one place. Beginning with the most senior and continuing down to the lowest, distribute them equally according to seniority and in accordance with the Dharma.”

The bhiksus still remained uncertain.

The Buddha said:

“If the community is extremely large, allot one share to every group of one thousand people and let them divide it among themselves. If there are fewer people, allot one share to every group of one hundred, twenty, or even ten people and let them divide it among themselves.”

Upali said to the Buddha:

“If a share is allotted to a group of ten people and one person in the group dies, who may take the deceased person’s share?”

The Buddha said:

“If the group of ten has already divided the robes, the deceased person’s share reverts to the Sangha. If they have not yet divided them, it should be divided among the remaining nine. Larger groups should be dealt with according to the same principle.”

THE MULASARVASTIVADA

VINAYA

END OF THE NIDANA SECTION

— End of Fascicle Five —