根本說一切有部尼陀那目得迦

Volume Eight

(Continuation of the account of Śrīgupta in the Fourth Recitation, Volume 7)

At that time the Blessed One thought to himself: “Through me, Śrīgupta will realize the truth. His mind is presently deranged, and he wishes to commit evil deeds. If I do not accept his invitation, his vision of the truth will be obstructed. I should therefore accept it.”

The Blessed One then silently accepted the invitation. Śrīgupta thought: “Gautama is not omniscient. He is my enemy, upon whom I must take revenge.”

He returned home and, at midnight, dug a large pit inside the entrance to his house. He lit a heap of charcoal in the pit, waited until the smoke had subsided, placed a covering over it, and spread a thin layer of earth on top. At the same time, he put poison into the food.

Now the younger sister of Tụ Để Sắc Ca, who was Śrīgupta’s wife, saw this and asked:

“What are you trying to do?”

He replied:

“I am preparing to kill an enemy.”

She asked:

“Who is the enemy?”

He replied:

“It is the ascetic Gautama.”

His wife said:

“If the Buddha, the great Teacher, is your enemy, then who could possibly be your close friend?”

Śrīgupta thought: “This woman associates with her relatives and has great reverence for the ascetic Gautama. Might she not disclose my secret undertaking?”

He therefore confined his wife in a small room and locked the door. He then said to Pūraṇa and the company of naked ascetics:

“Venerable ones, gather here and watch me destroy my enemy. I intend to kill the ascetic Gautama and his followers. I have dug a fire pit and placed poison in the food.”

The adherents of the heterodox paths climbed upstairs and sat down, saying to one another:

“Let us sit here and watch Gautama being consumed by fire. Then, when they eat the poison, lose consciousness, and fall sprawling upon the ground, all our disciples will be delighted.”

Early the next morning, Śrīgupta arranged seats and set out water vessels, tooth-sticks, and powder for washing the hands. He then told a messenger:

“Go to the ascetic Gautama and convey my words: ‘Gautama, come. The meal is ready; know that the time has come.’”

Obeying his command, the messenger went to the Blessed One, bowed at his feet, and delivered the invitation:

“The householder Śrīgupta says: ‘The food and drink are ready,’ and so forth.”

The Blessed One then instructed the venerable Ānanda:

“Tell all the bhikṣus that no one is to enter Śrīgupta’s house on his own ahead of me. They must wait for the Buddha to go first and then follow behind.”

The venerable Ānanda obeyed the Buddha’s command, went to the bhikṣus, and conveyed the Buddha’s instructions in full.

Early that morning, the Blessed One donned his robe, took up his bowl, and, accompanied by the bhikṣus, prepared to go to the householder Śrīgupta’s home. The resident devas of the Bamboo Grove prostrated themselves at the Buddha’s feet and said:

“We beseech the Blessed One not to enter Śrīgupta’s house. Why? They harbor evil intentions against the Tathagata and have prepared dangers by which they will create sinful karma.”

The Buddha told the devas:

“I have eliminated everything harmful. How, then, could they create anything harmful against me?”

The devas said:

“With evil intent, they have dug a great pit just inside the entrance, filled it with fire, and intend to harm the Tathagata.”

The Buddha told the devas:

“All the fires of desire, hatred, and delusion have already been extinguished by me with the water of wisdom. How, then, could ordinary worldly fire harm me?”

The devas again addressed the Buddha:

“They have put poison into the food, intending to harm the Tathagata.”

The Buddha told the devas:

“As for the poisons of desire, hatred, and delusion, I have already expelled them all with the Agada medicine of wisdom. How, then, could the ordinary poisons of common beings harm me?”

The Blessed One gradually proceeded into the city of Rājagṛha. The devas of that city prostrated themselves at the Blessed One’s feet and said:

“We beseech the Tathagata not to enter Śrīgupta’s house.”

The questions and replies were as above.

When the Blessed One reached Śrīgupta’s house and arrived at its entrance, the resident devas of that property bowed at the Buddha’s feet and said:

“We beseech the Blessed One...” and so forth, as above.

At that time the householder’s wife, confined in the dark room, successively thought: “By now the Buddha must have reached the first gate... By now he must have reached the second gate... Now both his feet must have stepped upon the fire pit... Now the Blessed One, the great Teacher, must have fallen into the pit... Alas for the Tathagata! He must now be choking on the smoke, with tears streaming from his eyes... The fierce flames must be enveloping his body and burning the Tathagata’s robes...” She cried out repeatedly in anguish, becoming senseless in her bewilderment.

Meanwhile, the Blessed One had reached the middle of the entrance. Just as he was about to step forward, padma flowers—white lotuses—sprang from the fire pit. The Perfectly and Completely Awakened One walked serenely over the white lotuses and entered Śrīgupta’s house. Seeing this, Śrīgupta was filled with admiration and said to Pūraṇa:

“Please behold the Blessed One’s miraculous transformation.”

Pūraṇa replied:

“So now you have submitted to Gautama’s magic?”

The householder answered:

“Even if this is magic, if you venerable ones possess omniscience, could you not also demonstrate such magic?”

The naked ascetics became frightened and ashamed. With their faces lowered toward the ground and their necks drawn in, they silently withdrew.

The householder was now so ashamed and embarrassed that he dared not face the Buddha. He went to his wife and said:

“Good lady, come out quickly and pay homage to the Blessed One!”

His wife said:

“How could the Blessed One still be here? You and those evil men have killed the Tathagata.”

The householder said:

“Good lady, who could possibly harm the Tathagata? I am only too ashamed to face him.”

His wife came out of the room and led her husband before the Blessed One. They bowed at the Buddha’s feet. The householder lay prostrate upon the ground, not daring to raise his head, and said:

“How could I have the face to look upon the Blessed One?”

His wife joined her palms, bowed her head, and addressed the Buddha:

“We beseech the Buddha, in his compassion, to forgive the householder and pardon the grave offenses leading to the Avīci hell.”

The Blessed One said:

“Rise! I have forgiven you.”

The householder exclaimed:

“Truly, no one can oppose the Tathagata, the Worthy One, the Perfectly and Completely Awakened One.”

The householder then rose, overjoyed as though restored to life after death, and addressed the Buddha:

“May the Great Compassionate One remain for a little while. I am preparing the food.”

The Buddha asked:

“Householder, did you not send a messenger to say: ‘Gautama, come and eat. The meal is ready; know that the time has come’?”

He replied:

“I did indeed say so, Venerable One. I have done the Blessed One a great injury.”

The Buddha said:

“I have eliminated all injury. How could you injure me?”

The householder addressed the Buddha:

“I put poison into the food, intending to harm the Tathagata and the noble assembly.”

The Buddha told the householder:

“I have utterly eliminated the poisons in the fires of desire, hatred, and delusion; what more need be said? The food has already been prepared, so it should be offered.”

The Blessed One sat upon the prepared seat. The offerings had been arranged before the elder. The Buddha instructed the venerable Ānanda:

“Tell all the bhikṣus that from this moment until the words ‘Tam bát la khứ đa’ have been proclaimed, no one is to eat first.”

The venerable bhikṣu Ānanda obeyed the Buddha’s command and informed the bhikṣus. He sent one person before the elder to proclaim: “Tam bát la khứ đa.” Through the power of these words, all the poison in the food vanished.

The householder personally offered and served the food, beginning with the elder and proceeding to the most junior. Watching everyone, he thought: “How is it that today none of them, from the oldest to the youngest, has been poisoned and fallen to the ground? Only the Blessed One’s complexion has altered slightly. No one in the assembly has been poisoned.” Seeing this clearly, the householder developed profound faith.

When the husband and wife saw that the great assembly had finished eating and washed their hands, they took low seats before the Buddha, wishing to hear the Dharma. The Blessed One observed the two of them and taught the essential Dharma according to their faculties. Having heard the Dharma, the householder used the vajra hammer of wisdom to shatter the twenty forms of belief in a self and attained the fruit of stream-entry. After attaining the fruit, the householder addressed the Blessed One:

“The noble fruit I have now attained could not have been brought about even by my father or mother... I take refuge in the Three Jewels and give rise to pure faith...” as previously stated. The householder then addressed the Blessed One:

“From this day onward, I shall forever close my doors to all male and female adherents of heterodox paths. To the Buddha, Dharma, and Sangha, and to male and female lay followers, my doors shall always remain open.”

Having enabled the householder to see the truth, the Blessed One took his leave and returned to his dwelling place.

Seated serenely, the Buddha told the bhikṣus:

“The presiding elder of the Sangha has duties to perform. I now establish this rule: When one who serves as presiding elder of the assembly has offerings placed before the community, he should first appoint someone to carry the food and inspect it. That person should then approach the elder, show reverence, and proclaim the words ‘Tam bát la khứ đa.’ Until they have been proclaimed, no one may eat.

You should know that these words possess great power. Whoever eats contrary to this rule commits an offense of wrongdoing. (‘Tam bát la khứ đa’ is translated as ‘right knowledge,’ ‘arrived at the place of offering,’ or ‘the time has arrived,’ ‘arrived at the proper time.’ Alternatively, it is a secret mantra capable of eliminating poison. The former expression ‘tăng bạt’ is incorrect.

The Buddha instructed that it be proclaimed before eating. Yet people now have it proclaimed after eating, and this mistaken practice has become widespread and deviates from the original intent. Even certain elders have not escaped this fault.

The error has persisted for a long time. The wise must understand it clearly and apply it correctly. —Original annotation.)

The Buddha was in the city of Śrāvastī. A certain householder was building a dwelling place, but died when it was only half completed. The householder’s son inherited the family estate. The bhikṣus went to the householder’s home and told the son:

“Good sir, your father was building a monastery, but unfortunately died when the meritorious work was only half completed. You should finish this remaining meritorious work.”

The son said:

“Ācāryas, the monastery is too large, and I do not have the means to complete it. If the Buddha permits me to make it smaller, I shall build it.”

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

“If it cannot be built large, permission is given to make it smaller.”

A certain layman died when his dwelling place was half built. His son inherited the family estate. The bhikṣus went and questioned the son as before. The son replied:

“I wish to make the monastery large. If I am permitted to enlarge it, I shall complete it.”

The Buddha said:

“Let him enlarge it as he wishes.”

Again, a householder was building a small stupa, but died when it was half completed. His son assumed control of the family estate. The bhikṣus went to the house and told the son:

“Good sir, your father formerly began building this stupa, but died when the meritorious work was only half completed. You should continue this remaining meritorious work.”

The householder’s son replied:

“Noble Ones, I favor grandeur and magnificence, but this stupa is small. If the Buddha permits me to make it larger, I shall build it.”

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

“If he wishes to make it larger, let him do as he wishes.”

Another householder was building a large stupa, but died when the work was half completed. The events unfolded as above.

His son said:

“I am now poor and cannot complete such a large structure. If I am permitted to make it smaller, I shall do so.”

The Buddha said:

“Let him make it smaller as he wishes.”

In building a stupa, however, it should be enlarged and should not be made smaller. If a layman has the means to enlarge it, that is good. If he cannot undertake it, the bhikṣus should collect donations to assist in its construction.

When the wheel-emblem of a stupa deteriorated with age, the Buddha said:

“It should be repaired.”

Some people dismantled the old wheel-emblem in order to make a new one, but a long time passed without their completing it. The Buddha said:

“The old one should not be dismantled first. The new one should be completed before the old one is taken down.”

When a clay Buddha image was damaged, the bhikṣus had doubts and were afraid to repair it. The Buddha said:

“You may make it larger or restore it in a similar form, as you wish.”

When paintings on a wall became indistinct, the bhikṣus had doubts and did not dare repaint them. The Buddha said:

“They should be wiped clean and painted anew.”

When Buddhist scriptures written on leaf-sheets were damaged, the bhikṣus had doubts and did not dare clean them.

The Buddha said:

“Erase the old writing and write it anew.”

The Fifth Recitation

Tùng tượng nhập thành trung

Thọ kiết tường thí vật

Kỳ cổ tùy tình thiết

Bí-sô giai bất ưng.

The Buddha was in the city of Śrāvastī. The householder Anāthapiṇḍika addressed the Blessed One:

“I wish to invite the image from Jambudvīpa into the city so that offerings may be made to it.”

The Buddha said:

“Householder, the time is now appropriate.”

The bhikṣus did not know who should accompany the image into the city. The Buddha said:

“Young bhikṣus may accompany the image into the city.”

At that time there were too few young bhikṣus to perform all the work. The Buddha said:

“The five assemblies—the bhikṣus, bhikṣuṇīs, śikṣamāṇās, male śrāmaṇeras, and female śrāmaṇerīs—should be instructed to accompany it on all sides.”

At that time faithful brahmins and laypeople poured auspicious water from precious vessels upon the bhikṣus’ hands and presented offerings to them. No one dared accept them. The Blessed One said:

“The senior and venerable elder bhikṣus should extend their right hands to receive the auspicious water and the offered articles.”

The bhikṣus brought the image into the city without playing drums or music. The Buddha said:

“Drums and music should be played.”

Upāli addressed the Buddha:

“As the Blessed One has said, ‘Drums and music should be played,’ but who should perform them?”

The Buddha said:

“Have laypeople perform them.”

Upāli again addressed the Buddha:

“May bhikṣus play drums and music?”

The Buddha said:

“No, except when establishing an offering assembly.”

The Buddha told the musicians:

“Good people, you now play music as an offering to the great Teacher. You should not play music or beat drums without a reason. Whoever violates this commits an offense of wrongdoing.”

The Sixth Recitation

Dự tiên vi xướng lịnh

Ngũ chúng tùng hành thành

Ưng sai chưởng vật nhân

Ny vô biệt luân pháp.

The Buddha was in the city of Śrāvastī. The Blessed One had agreed that the image would be brought into the city on the day of the great assembly. The brahmins and laypeople said to the bhikṣus:

“Ācāryas, although the image is to enter the city, we have not been informed of the time. The Noble Ones should arrange to notify us beforehand. We shall then, according to our means, prepare the finest and most beautiful incense and flowers as offerings, repair the roads, adorn the city, and gaze reverently upon the honored image, thereby enjoying merit.”

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

“Seven or eight days beforehand, enter the city and announce to everyone: ‘At such-and-such a time on such-and-such a day, a Dharma assembly will be held. At that time, according to your means, prepare incense and flowers, come to the monastery, and personally make offerings.’”

Although they made the announcement at the crossroads, some people still did not hear it.

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

“The announcement should be written clearly on paper or white cloth, placed upon a cart, elephant, or horse, and taken to the principal crossroads so that it may be widely proclaimed.”

On the day when the announcement was taken through the city, there were not many people accompanying it. The Buddha said:

“The five assemblies should be asked to cooperate and go together.”

At that time faithful laypeople, brahmins, and others brought various articles as offerings to the bhikṣus. The bhikṣus did not know who should receive them. The Blessed One said:

“The senior and venerable elder bhikṣus may receive them.”

They received the articles, but because there were so many, carrying them was exhausting. The Blessed One said:

“Young bhikṣus should be instructed to carry these articles.”

When they brought them back to the monastery, they left them in great heaps, and thieves stole them.

The Buddha said:

“A custodian of the articles should be appointed. He should be appointed in this manner: After the community has assembled, ask the bhikṣu:

“‘...So-and-so... are you able to serve the Sangha as custodian of the robes?’

“He should reply:

“‘I am able.’

“Then a bhikṣu should make a motion and a second-act karman concerning the matter: ‘Venerable Sangha, listen! This bhikṣu, so-and-so, is willing to serve as custodian of the community’s robes and articles. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the bhikṣu so-and-so to serve as custodian of the community’s robes and articles.’

“This is the motion. The karman should then be performed in accordance with the motion.”

At that time a bhikṣu received many offerings. The community of bhikṣuṇīs said:

“Venerable sir, you have now received many robes and articles. You should share them with us. If you do not, our bhikṣuṇī community will no longer associate with you.”

Hearing this, the bhikṣu would not agree to distribute them. The bhikṣuṇīs subsequently separated themselves into an independent group and acted as they pleased.

The laypeople then asked the bhikṣus:

“Ācāryas, do they practice the path together with you?”

They replied:

“No, they do not.”

The laypeople asked:

“While the great Teacher is still present, have they already broken the wheel of the Sangha, refused to obey one another, and established a separate faction?”

At that time the bhikṣuṇīs also received material gains. The bhikṣus reported this matter to the Buddha. The Buddha said:

“The bhikṣuṇī community must not form a faction and act separately. Whoever acts in this way is undertaking preparations to split the Sangha and commits a sthūlātyaya offense.”

The Buddha further said:

“When the bhikṣu community receives offerings and material gains, it should share them with the bhikṣuṇī community. Whoever does not share with them commits an offense of transgressing the Dharma.”

The Seventh Recitation

Ưng sai phân vật nhân

Thượng tọa nghi chuẩn giá

Bất đắc triếp thù trực

Sách giá phản hoàn y.

After the great assembly, many articles were obtained, and the bhikṣus did not know how to distribute them.

The Buddha said:

“A distributor of articles should be appointed in this manner: After the community has assembled, first ask:

“‘So-and-so, are you able to serve the Sangha as distributor of robes?’

“He should reply:

“‘Yes, I am able.’

“Then a bhikṣu should make a motion and a second-act karman:

“‘Venerable Sangha, listen! This bhikṣu, so-and-so, is willing to serve as distributor of the Sangha’s articles. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints the bhikṣu so-and-so to serve the Sangha as distributor of its articles. This is the motion.’ The karman should be performed in accordance with the motion.”

The robe distributor then arranged the seats, sounded the gaṇḍī, made the formal announcement, assembled the Sangha, and offered for purchase the robes that had been received.

The bhikṣus did not know who was permitted to set the value for offering the received robes for purchase. The Buddha said:

“The presiding elder of the Sangha should determine the value of the robes.”

At that time the elder set the value of the robes too high, so no one was able to obtain them. The Buddha said:

“When determining the value of a robe, a moderate price should be used. The price must be neither too high nor too low.”

They handed over a robe as soon as someone made an offer. The Buddha said:

“This should not be done. Wait until the highest offer has been made before handing it over.”

At that time, when the Group of Six bhikṣus saw someone else make an offer, they deliberately raised the price of the robe. When the robe was to be given to them, they refused to accept it and said:

“I do not need the robe. Why should the community increase its price?”

The Buddha said:

“If one does not intend to buy a robe offered within the community, one must not deliberately raise its price. Whoever intentionally raises the price commits an offense of wrongdoing.”

The Group of Six raised the price and obtained a robe. They immediately took it and wore it. When payment was demanded, they returned the robe.

The Buddha said:

“Until the price of a robe has been paid in full, it must not be taken and worn. Whoever takes and wears it before paying commits an offense of wrongdoing.”

The Eighth Recitation

Tự đại giảm kỳ tầng

Tương y giả ưng dụng

Khủng bố nhược chỉ tức

Chuẩn thức dụng tăng kỳ.

As the Blessed One taught: “A monastery built by bhikṣus may have only five stories. An incense pavilion may have seven stories, and a gate tower may have seven stories. A monastery built by bhikṣuṇīs should have three stories, while its incense pavilion and building beneath the gate should have five stories.”

Because monasteries were built with too many stories, they collapsed. The bhikṣus reported this matter to the Buddha. The Buddha said:

“The upper stories that could cause a collapse should be removed. Thus, the structure should be limited to the number of stories it can support.”

After the Buddha, the Blessed One, manifested great supernormal powers, people with reverent faith, even those living in frontier regions, established monasteries. Bhikṣus dwelling in frontier monasteries faced many dangers. At one time the bhikṣus had business requiring them to go outside. Bandits came and stole their robes and bowls, leaving them without sufficient clothing. They reported this matter to the Buddha. The Buddha said:

“The Sangha’s bedding must not be allowed to be lost. If it is necessary to depart, it should be carried along.”

At that time, when danger arose, a bhikṣu carried a saṅghāṭī and departed together with the other bhikṣus. In the evening, an elder bhikṣu said:

“Venerable one, you have a saṅghāṭī. According to seniority, I am entitled to use it. You should give it to me.”

The bhikṣu gave the saṅghāṭī to him, and the elder used the robe as bedding while he slept. The following morning, he said:

“Venerable one, take the robe.”

The junior bhikṣu replied:

“When you needed the robe, you invoked seniority. Now that it must be carried, why do you no longer speak of seniority? You should carry this saṅghāṭī yourself.”

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

“The one who carries it may use it.”

After the danger had passed, the bhikṣus said:

“This is property of the Sangha. Why do you use it by yourself?”

He replied:

“The Buddha permitted me to use it.”

The Buddha said:

“I was referring to a time of danger and temporarily permitted the Sangha’s bedding to be used. When the danger has passed, you must return to the ordinary regulations.”

The Ninth Recitation

Nhược hữu đại tụ hội

Minh cổ tập chúng tăng

Chúng đại biệt vi hành

Kiểm hiệu nhân tiên thực.

The Buddha was in the city of Śrāvastī. The householder Anāthapiṇḍika addressed the Buddha:

“I wish to establish a great Dharma assembly in Jeta Grove. May the Blessed One grant permission.”

The Buddha said:

“The time is appropriate.”

On the day of the great assembly, bhikṣus from the six great cities all gathered there. Because the assembly was so large, the meal was delayed.

The Buddha said:

“The gaṇḍī should be sounded.”

Although the gaṇḍī was sounded, the noise was so great that the assembly could not hear it.

The Buddha said:

“A large drum should be beaten. Upon hearing the drum, everyone must immediately gather at the place where the meal is to be received. The bhikṣus should sit in order of seniority.”

Before all the food servers had arrived, noon had already passed, and many bhikṣus had to go hungry.

The Buddha said:

“If the number of people is too great, calculations should be made and food servers separately assigned to each group. Food should be arranged beside each elder so that it can all be served at once.”

The laypeople distributed the cakes and fruit unequally. The Buddha said:

“A bhikṣu should be appointed to inspect the arrangement and distribution of the meal.”

The bhikṣu who undertook this duty carefully attended to the inspection. By the time the community had finished eating, noon had passed, and he had to go without food.

The Buddha said:

“While the food is being distributed, the inspector should take his own portion. There is no fault in his eating in this manner.”

The Tenth Recitation

Phàm ư ny chúng thủ

Ưng an nhất không tọa

Vi đãi dư Bí-sô

Cô khổ vật tăng giá.

The Buddha was in the city of Śrāvastī. A large community of bhikṣuṇīs was traveling through the countryside and arrived at a certain village.

A householder in the village possessed reverent faith and invited the bhikṣuṇī community to his home for a meal. At that time the bhikṣuṇī Sthūlanandā was the presiding elder.

A certain almsgoing bhikṣu was traveling through the countryside with a caravan. When he arrived at this settlement, he went from house to house seeking alms. The villagers told him:

“Noble One, a community of bhikṣuṇīs is receiving an offering at the householder’s home. You may go there to eat.”

Hearing this, the bhikṣu went to that house. The bhikṣuṇīs said:

“Venerable sir, if, after the community has eaten, you can pronounce the benediction and teach the Dharma, then sit in the foremost seat. If you cannot do so, you may sit to one side, eat, and then depart.”

The bhikṣu felt embarrassed and thought: “If I wait until the meal is over, teach the Dharma, and only then depart, much time will have passed and the caravan will leave without me.” Thinking this, he sat to one side, ate, and departed.

Later, the bhikṣu reached the city of Śrāvastī. Seeing him arrive, the bhikṣus welcomed him:

“Welcome! Welcome, venerable one! Was your journey of teaching peaceful and pleasant?”

He replied:

“How could it have been peaceful? I was maliciously humiliated by bhikṣuṇīs.”

They asked:

“What malicious act did they commit?”

The bhikṣu related the matter, and the bhikṣus reported it to the Buddha. The Buddha said:

“If there is only one bhikṣu and one bhikṣuṇī, the bhikṣu sits in the foremost place and receives washing water and food first. If there are two, three, or many bhikṣuṇīs but only one bhikṣu, that bhikṣu still occupies the foremost place and receives washing water and food first. At a place where bhikṣuṇīs receive a meal, an empty seat must be arranged in the foremost position. If even a single śrāmaṇera subsequently arrives, he should be invited to sit there, for he belongs to the senior assembly. If this is not done, the bhikṣuṇīs commit an offense of transgressing the Dharma.”

The householder Anāthapiṇḍika established a great assembly in Jeta Grove and gave his wives, sons, and daughters to the Sangha. The bhikṣus did not know how to resolve the matter. They reported it to the Buddha. The Buddha said:

“You should ask the householder.”

The householder replied:

“Venerable ones, you should set their value and sell them back to me.”

The bhikṣus jointly set a value. The Group of Six bhikṣus competed to raise the price. A solitary woman who lived in hardship saw them raise her price so high and became deeply frightened and distressed. She said to the householder:

“I am alone and live in hardship. Do not abandon me.”

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

“A woman living alone is by nature subject to much sorrow, suffering, anxiety, and fear. Bhikṣus, you must not raise her price. Whoever does so commits an offense of wrongdoing. You should accord with the donor’s pure and reverent faith. Accept whatever amount he determines.”

-ooOoo-

General Summary Verses of the Third Separate Division of the Muktaka

Tư cụ y ngu si

Nhược sai bất dụng tục

Chánh giác trưởng giả thí

Thế đạo tốt đổ ba

Bỉnh lạc diệp thừa thủy

Cập tẩy bát đẳng sự

Thử tri thiên nhị tụng

Tổng nhiếp yếu ưng tri.

The First Recitation

Thập tam tư cụ vật

Điệp danh nhi thủ trì

Tại dư chư trưởng y

Ủy ký ưng phân biệt.

The Buddha was in the city of Śrāvastī, traveling through the countryside with the bhikṣus. A bhikṣu fell ill but, lacking medicine, died.

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

“From this day onward, I establish that bhikṣus may keep cloth to exchange for medicine. When they fall ill, they may sell it to obtain medicine.”

As the Blessed One had established that bhikṣus may keep cloth to exchange for medicine, a bhikṣu, upon receiving some cloth, immediately washed and dyed it, formally retained it, and then stored it. Later, when he needed to buy medicine, he tried to sell this cloth, but it had no value. They reported the matter to the Buddha. The Buddha said:

“Cloth kept for exchange for medicine should not be washed or dyed. It should be kept new and in its original color. (‘Robe’ here means cloth. —Translator.)”

The venerable Upāli addressed the Buddha:

“As the Blessed One has taught that bhikṣus must formally retain the three robes, yet the Blessed One has also permitted them to keep cloth for exchange for medicine, how should this be done?”

The Buddha said:

“I now permit bhikṣus to keep thirteen kinds of requisite robes.”

The bhikṣus did not know what the thirteen kinds of requisite robes were. The Buddha said:

1. Saṅghāṭī.

2. Uttarāsaṅga.

3. Antarvāsa.

4. Niṣīdana.

5. Lower garment.

6. Secondary lower garment.

7. Saṅkakṣikā.

8. Secondary saṅkakṣikā.

9. Face towel.

10. Body towel.

11. Cloth for covering sores.

12. Cloth for shaving the hair.

13. Cloth for exchange for medicine.

“These are the thirteen requisite robes.”

The venerable Upāli addressed the Blessed One:

“The Blessed One has taught that bhikṣus may keep thirteen requisite robes. How should they formally retain them?”

The Buddha said:

“Each robe should be formally retained by stating its particular name. Facing another bhikṣu, one should say:

“‘Venerable sir, remember me! This is my saṅghāṭī. From this day onward, I shall formally retain it. Having been made into a robe, it is an article for my use.’ This should be stated three times.

“The other robes should likewise be formally retained according to this procedure. Only for the cloth to be exchanged for medicine should one additionally declare:

“‘I shall use it when the circumstance of illness arises.’”

Upāli addressed the Buddha:

“Besides these thirteen robes, there are other kinds of cloth. What should be done with them?”

The Buddha said:

“One should inform one’s ācārya and preceptor and perform the act of assigning them in trust through determination. The determination should be made in this manner: Facing another bhikṣu, one should say:

“‘Venerable one, remember me. I, the bhikṣu so-and-so, possess this extra robe, for which the act of determination has not yet been performed. I now determine it. Before the venerable one, I determine it and entrust the robe to the male lay follower so-and-so. I now formally retain it.’ This should be said three times.”

The Second Recitation

Si bất liễu tam tạng

Thử đẳng thập nhị nhân

Thất tánh phục bổn thời

Ba ngôn ưng thái lục.

The venerable Upāli addressed the Blessed One:

“How many kinds of persons may not raise an objection, and whose words should not be recorded?”

The Buddha said:

“There are twelve kinds. What are the twelve?

1. The foolish.

2. The ignorant.

3. One who lacks discernment.

4. One who lacks skill.

5. One without shame.

6. One who has committed a fault.

7. One outside the boundary.

8. One who has been expelled.

9. One whose speech is disorderly.

10. One who has abandoned proper deportment.

11. One who has lost his proper status.

12. One undergoing training.”

“Blessed One, how many kinds of persons may raise an objection?”

The Buddha said:

“There are three kinds:

1. One who retains his proper status.

2. One whose speech is orderly.

3. One who does not depart from proper deportment.”

“What is meant by ‘foolish’?”

The Buddha said:

“A foolish person is one who thinks evil thoughts, speaks evil words, and performs evil actions, obstinately persisting in these evil things.”

“What is meant by ‘ignorant’?”

The Buddha said:

“One who does not retain the Sūtra, the Vinaya, or the Mātṛkā.”

“One who lacks discernment” means one who does not know the teachings contained in the Tripiṭaka.

“One who lacks skill” means one who does not clearly understand the doctrines and meanings of the Tripiṭaka.

“One without shame” means one who has committed one of the four pārājika offenses.

“One who has committed a fault” means one who has caused a new dispute or harbors an old enmity.

“One outside the boundary” means a person who is outside the established boundary.

“One who has been expelled” means a person expelled by the Sangha through a motion and three proclamations.

“One whose speech is disorderly” means one who speaks falsely, divisively, harshly, or frivolously.

“One who has abandoned proper deportment” means one who has left his seat.

“One who has lost his proper status” means one who does what ought not to be done and does not know how to train in the precepts.

“One undergoing training” means a person who committed an offense but did not conceal it, and whom the Sangha, through a motion and three proclamations, has required to undergo training.

“Blessed One, when a person who has lost his proper status is present during a karman, his words need not be recorded and his objection does not constitute a valid objection. If this person regains his proper status, does his objection become valid?”

The Buddha said:

“His objection is valid.”

The Third Recitation

Nhược sai thập nhị phân

Tư ngữ thành ha pháp

Thọ thời ngôn ngã tục

Thử bất thành cận viên.

The venerable Upāli addressed the Blessed One:

“As the Blessed One has taught, when a karman is being performed concerning a person, that person may raise an objection. When the community assigns a duty and one of the twelve kinds of persons mentioned above declares, ‘Venerable ones, you must not appoint me,’ should such words be recorded?”

The Buddha said:

“They must all be recorded, but their words do not constitute a formal objection. I was referring to the case in which disciplinary action is being carried out when I said this.”

“Blessed One, while a person is receiving full ordination, if he himself declares, ‘I am a layperson,’ does he accomplish full ordination?”

The Buddha said:

“Even if a person has already received full ordination, if he declares himself to be a layperson, he still loses his full ordination; how much more so while he is in the process of receiving it. These cases refer to a person who has the intention to relinquish the precepts.”

THE MUKTAKA OF THE VINAYA

OF THE MŪLASARVĀSTIVĀDA

—End of Volume Eight—