根本說一切有部毘奈耶雜事

Fascicle One

These forty fascicles of Miscellaneous Matters contain eight sections. One great sectional verse encompasses the framework of the entire work. There are eight general summary verses for the eight sections, and within each section there are separate subsections. Each subsection has ten verses. Altogether there are eighty-nine verses. Each summary verse contains a thousand lines. Whoever receives, retains, and thoroughly masters them can comprehend the entire meaning of the whole work.

Great sectional summary verse:

Bricks, stones, and ox hair,

The three robes and the senior monk,

Relics, fierce beasts, and sinews,

And many nuns removing stupas.

General summary verse for the first subsection:

Bricks, nails, arrows, nails, and bowls,

Mirror, life, branches, footwear, and robes,

Water strainers, raw beans, and pearls,

Washing the feet and skirts should be tied.

First summary verse within the first subsection:

Bricks, nails, stones, white earth,

Bovine bezoar, fragrances, and benefits,

Eyes, standing, and various threads,

Ornaments and seals should be understood.

– At one time, the Blessed One was staying in the Hall of the Lofty Pavilion, on the shore of Monkey Pond, in the city of Vaishali.

Early in the morning, the Group of Six bhikshus put on their robes, took their bowls, and prepared to enter Vaishali to seek alms. Not far from the city was the garden of Licchavi Kumara. Its scenery was tranquil, its flowers and fruits luxuriant, cool streams flowed around it, and beautiful birds sang in rivalry, like the Nandana Garden of Shakra, Lord of the Gods. The garden also contained equipment for recreation, musical instruments of exquisite sound, bathing articles, and fragrant substances for anointing.

The Group of Six discussed among themselves:

“Come, Nanda and Upananda, we have heard that this garden is delightful. The Blessed One also often praises it as resembling the Heaven of the Thirty-Three. Let us enter and see what special things it contains.”

After discussing the matter, the Group of Six entered the garden and saw wooden pestles of various lengths, mallets large and small, and stones of various sizes. These objects were used for amusement, exercising the body, circulating the blood, dispelling illness, and aiding the digestion of food and drink. They also saw various special musical instruments, such as flutes, lutes, and drums.

There were also various fragrant bathing powders, light floating bricks, soap beans, fragrant grasses, and emblic myrobalan. The seeds of the emblic myrobalan found in Guangzhou are used for washing the hair; in the Western Regions, it is called the amalaka fruit. These things were used to scrub the body and anoint the hair and could turn white hair black.

Seeing these things, the Group of Six discussed among themselves:

“These musical instruments can express every emotion. We should endeavor to use them all. Should we sing and dance first, or bathe?”

One of them said:

“We have not bathed for a long time, so we should bathe first.”

After discussing the matter, they all entered the pond and took floating bricks to scrub their bodies. The Group of Six possessed many skills and knew every technique. While bathing, they scrubbed their bodies with the floating bricks, producing the sounds of five kinds of music, like skilled people blowing horns, plucking lutes, and clapping their hands. Passersby suspected that music was being performed there and all listened attentively. They said to one another:

“There is a performance of song and dance in Licchavi’s garden. Let us stop and watch.”

Everyone agreed enthusiastically and crowded into the garden.

When the people entered the garden, the Group of Six came out. They asked the Group of Six:

“Venerable ones, where are the musicians?”

They replied:

“You are fools. Your ears hear sounds, but your minds cannot distinguish excellence from inferiority. What musicians could possibly perform such wondrous sounds?”

They asked:

“Venerable ones, then who produced the sounds we just heard?”

They replied:

“Good sirs, the sounds you heard were the melodies produced when we bathed and scrubbed our bodies with bricks.”

The people said:

“Do you shramanas still allow the five sensual pleasures to disturb your bodies and minds?”

They replied:

“You fools, we do not disturb others. What fault is there if we ourselves enjoy sensual pleasure without abandoning our practice? You are not our teachers, so why utter these reproaches? Be silent, lest you bring calamity upon yourselves.”

Hearing this, the people became frightened, fell silent, and departed. They entered Vaishali and discussed and criticized the matter at a crossroads. The bhikshus heard of this and reported it to the Buddha.

The Buddha reflected, “When bhikshus bathe and scrub their bodies with bricks, such faults arise.” He therefore instructed:

“When bathing, bhikshus must not scrub their bodies with bricks. Whoever scrubs his body with a brick commits an offense of transgressing the Dharma.”

After the Buddha forbade scrubbing the body with bricks, dirt accumulated on the bhikshus’ feet, causing them to crack. When they went seeking alms, people saw them and asked:

“Venerable one! Your feet are cracked and covered with dirt. Why do you not scrub them clean instead of leaving them so filthy?”

They replied:

“The Blessed One has not permitted it.”

The people said:

“Your bodies are filthy; how can this be called purity?”

The bhikshus remained silent. After receiving food, they returned to their dwelling and reported the matter to the Buddha. The Buddha told the bhikshus:

“What was formerly restricted is now conditionally permitted. I allow bhikshus to use bricks to scrub their feet, but not any other part of the body. Whoever scrubs another part commits an offense of transgressing the Dharma.”

At that time, when the Group of Six saw that the Buddha did not permit the use of bricks, they used pumice stones instead.

The Buddha said:

“This too constitutes an offense of transgressing the Dharma.”

– The circumstances and place were as before. Early in the morning, the bhikshus put on their robes, took their bowls, and entered the city to seek alms. They saw brahmins using their hands to draw three lines of white earth or white ash upon their foreheads, whereupon all their requests brought favorable results. Seeing this, the Group of Six said to one another:

“This is a good method. We should follow it.”

On another day, they drew three lines on their foreheads and entered the city to seek alms. Those without faith laughed and said:

“We bow down before you.”

The Group of Six said:

“You fools, you do not understand proper etiquette. Before whom should one bow down, and who deserves reverence?”

They replied:

“We know only that when seeing an elderly brahmin one says, ‘We bow down,’ while on seeing a bhikshu one should say, ‘We pay reverence.’”

The Group of Six said:

“Then why, when you see that we are bhikshus, do you not pay reverence but instead say that you bow down?”

They replied:

“Venerable ones! We saw three lines on your faces, so we took you for brahmins, not bhikshus. We did not know you were bhikshus. Please forgive us.”

The Group of Six could only remain silent. The bhikshus heard of the matter and reported it to the Buddha. The Buddha reflected, “If bhikshus draw three lines on their faces, such faults will arise.” He therefore established the rule:

“Any bhikshu who draws three such lines commits an offense of transgressing the Dharma.”

The Buddha said:

“Bhikshus must not use white earth to draw three such lines upon their faces.”

A sick bhikshu was prescribed by a physician to apply white earth to his body. The bhikshu did not dare to do so and reported the matter to the Buddha. The Buddha said:

“What was formerly restricted is now conditionally permitted. If a physician tells one to apply earth to the body, one may follow his instruction and does not commit an offense.”

The Buddha was staying in Shravasti. Early in the morning, the Group of Six put on their robes, took their bowls, and entered the city to seek alms. They saw brahmins applying bovine bezoar to their foreheads and thereby obtaining all the fine food they sought. Seeing this, the Group of Six said to one another:

“This is a good method. We should follow it.”

On another day, they applied bovine bezoar to their foreheads and went seeking alms. Those without faith saw the marks on their foreheads and contemptuously laughed, saying:

“We bow down before you...” as in the passage above. “I saw that you had adorned your faces with bovine bezoar, so I took you for brahmins, not bhikshus. We did not know. Please forgive us.”

The Group of Six could only remain silent. The bhikshus reported the matter to the Buddha. The Buddha reflected, “If bhikshus adorn their foreheads with bovine bezoar, such faults will arise.” He therefore established the rule:

“Bhikshus must not apply bovine bezoar to their foreheads. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha established that bovine bezoar must not be applied to the forehead, a bhikshu developed a malignant sore on his forehead and went to a physician, saying:

“Good sir, please treat my illness.”

The physician said:

“Venerable one, apply bovine bezoar around the sore, and the illness will be cured.”

The bhikshu said:

“The Blessed One has established a precept forbidding the application of bovine bezoar to the forehead.”

The physician said:

“Venerable one! Your teacher possesses great compassion. In cases of illness, he will certainly permit it.”

They reported this matter to the Buddha. The Buddha told the bhikshus:

“What was formerly restricted is now conditionally permitted. In cases of illness, when a physician directs it, bovine bezoar may be used. If one is not ill and deliberately uses it, one commits an offense of transgressing the Dharma.”

– The circumstances and place were as before. The Group of Six bhikshus anointed themselves with perfume, entered a group of youths, and said to them:

“Smell our fragrance and tell us what you think of it.”

The youths replied:

“Could it be that the senior monks have anointed themselves with perfume?”

They replied:

“That is so.”

The youths said:

“Applying perfume is a worldly adornment. How could it be fitting for senior monks?”

They replied:

“Whether it is fitting or not, we have already done it.”

The youths were displeased and contemptuous. The bhikshus reported this matter to the Buddha. The Buddha reflected, “When bhikshus apply perfume, such faults arise.” He therefore established the rule:

“Bhikshus must not apply perfume. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha established that perfume must not be applied, a bhikshu became ill. He went to a physician and said:

“Please examine my illness and treat it.”

The physician said:

“Venerable one, apply perfume, and the illness will immediately be cured.”

He replied:

“Good sir, are you telling me to delight in sensual pleasure?”

“Venerable one! This is medicine for your illness. Other remedies will not cure it.”

The bhikshu reported the matter to the Buddha.

The Buddha said:

“I now permit one for whom a physician has given such a prescription to apply perfume without committing an offense.”

When a bhikshu who had applied perfume sat among the assembly and taught the Dharma to brahmin householders, or entered the homes of laypeople, they noticed it and criticized him. The bhikshus reported the matter to the Buddha. The Buddha said:

“I shall establish procedures for bhikshus who apply perfume. Bhikshus who have applied perfume must not sit among the assembly, teach the Dharma to brahmin householders, or visit the homes of laypeople. After recovering from illness, the bhikshu must bathe and completely wash away the scent. Only then may he freely enter the assembly and teach the Dharma to others. Whoever fails to follow this procedure commits an offense of transgressing the Dharma.”

At that time, brahmin householders endowed with faith brought fragrant ointments as offerings to the bhikshus.

The bhikshus would not accept them. The householders said:

“Venerable ones! Before the Buddha appeared in the world, we relied upon followers of other paths to cultivate merit. Now that the Buddha has appeared in the world, we regard you as a great field of merit. Why do you not accept the offerings we have brought? Would you leave us without wholesome provisions for passing into the next life? Out of compassion, please accept our meager offerings.”

The bhikshus replied:

“Wait while we ask the Buddha.”

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

“You should accept them.”

After accepting them, the bhikshus immediately threw them on the ground in front of the donors.

The donors said:

“Venerable ones! We purchased these valuable articles and brought them here. Why do you throw them away?”

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

“After accepting them, you must not contemptuously throw them away before the donors. You should apply them to the ground before a stupa of the Buddha as an offering.”

As the Buddha had said:

“You should apply the fragrance to the ground before a stupa of the Buddha as an offering.”

After receiving the fragrance, the bhikshus used their hands to apply it before a stupa containing the Buddha’s hair and nail relics as an offering. Seeing this, the donors said:

“Venerable ones! Do you think we do not know that there are stupas to which offerings may be made? Our intention was to offer this to you. We have already made offerings before the Buddha’s stupa.”

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

“When you receive fragrant substances, apply them within your rooms.”

When the bhikshus received fragrance, they applied it to the doors of their rooms. Other people mistook the rooms for Buddha halls and bowed in reverence.

The Buddha said:

“You should not do that. Apply it to the outer doors.” They again incurred the same fault as before.

The Buddha said:

“Apply it to the upper edges of the walls, where the nose may constantly smell it. Smelling fragrant substances brightens the eyes; harbor no doubt about this.”

– At one time, the Blessed One was staying in the Deer Park, in the Dreadful Forest, on Mount Shishumara. Prince Bodhi had just completed the Kokanada Palace and held an inauguration ceremony, inviting the Buddha and the Sangha to receive offerings. The Blessed One went there and, together with the Sangha, sat beneath the palace to partake of the meal. During the meal, Upananda struck a pillar of the palace with his hand, causing the building to shake. The donor said:

“Venerable one! Prince Bodhi has only just built this palace, decorating and carving it with a hundred colors. Why do you wish to damage it?”

Upananda replied:

“The wretched Bodhi is attached to this place. Where will he fall after death? You too are attached to this place; after death, you will fall among the pot-bellied ghosts.”

Hearing this, the donor became deeply displeased and reproached him. The bhikshus reported the matter to the Buddha. The Buddha reflected, “When a bhikshu strikes a pillar, such faults arise.”

He established the rule:

“Bhikshus must not strike pillars with their hands. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha established that pillars must not be struck with the hand, the Group of Six bhikshus struck them with their fists, shoulders, backs, knees, bricks, and stones, making them shake. Once again they caused displeasure and reproach, incurring the same fault as before.

The Buddha said:

“They must not be struck with anything whatsoever.”

At that time, the Group of Six struck walls and the ground. The Buddha said:

“Other objects must not be struck. Whoever violates this commits an offense of transgressing the Dharma.”

– The circumstances and place were as before. Early in the morning, the Group of Six bhikshus put on their robes, took their bowls, and entered the city to seek alms. They saw brahmins wearing sacred threads and thereby obtaining abundant fine food. They discussed among themselves:

“Nanda, Upananda! We have found a good method: wearing the sacred thread.”

On another day, they wore these threads and entered the city to seek alms. Some people without faith saw the sacred threads and contemptuously said:

“We bow down before you...” The questions and answers were as before, until the bhikshus reported the matter to the Buddha.

The Buddha reflected, “When bhikshus wear sacred threads, such faults arise.” He therefore established the rule:

“Bhikshus must not wear such threads. Whoever violates this commits an offense of transgressing the Dharma.”

– The circumstances and place were as before. While seeking alms, the Group of Six saw brahmins adorning their bodies with beautiful fragrant flowers and wearing five-colored cords around their wrists. They obtained abundant food, ate their fill, and left the houses with their bodies well nourished.

The Group of Six said to one another:

“Nanda, Upananda! This is a good method. We should follow it.”

On another day, they tied five-colored cords around their wrists and entered the city to seek alms. Seeing this, the brahmins contemptuously said, “We bow down before you.” The Group of Six became displeased. The matter was explained fully as before, until the bhikshus reported it to the Buddha. The Buddha reflected, “When bhikshus wear five-colored cords, such faults arise.” He therefore established the rule:

“Bhikshus must not wear five-colored cords around their wrists. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha forbade wearing five-colored cords around the wrists, a bhikshu became ill. He went to a physician and said:

“Good sir! I am ill. Please treat me.”

The physician replied:

“Venerable one! Take a five-colored cord, have an incantation pronounced over it, and wear it around your wrist; then the illness will be cured.”

“The Blessed One has not permitted us to do this.”

The physician said:

“Your Great Teacher takes compassion as his foundation. In cases of illness, he will certainly permit it; there can be no doubt.”

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

“I now permit bhikshus who are ill to wear such cords when instructed by a physician. They commit no offense.”

After the Buddha permitted cords to be tied around the wrist, a bhikshu wore one in front of his right elbow and was again criticized and faulted. The Buddha said:

“That is not permitted.”

He then wore it behind the elbow. The Buddha said:

“That is not permitted.”

He then wore it in front of the left elbow. The Buddha said:

“That is not permitted.”

He then wore it behind the left elbow.

A bhikshu recovered from his illness because he had worn the cord, but afterward carelessly threw it away. A nonhuman being saw this and took offense, saying:

“Venerable one! My name was tied into this cord, and through its incantation your illness was cured. Now you treat it with contempt.”

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

“You must not throw it away carelessly. One who has not yet recovered should tie it to a corner of his robe. After recovering, he should place it in a niche in a wall or pillar.”

– The circumstances and place were as before. While seeking alms, the Group of Six saw laypeople adorned with various jeweled garlands. They therefore wore jeweled bracelets and anklets to adorn their bodies and asked one another whether the ornaments were beautiful. The laypeople jested:

“Venerable ones, the hair on your heads is completely shaved, while the hair beneath your arms is long. Where could ornaments possibly make you beautiful? Are you not bound by sensual defilement?”

The Group of Six could only remain silent. The bhikshus reported the matter to the Buddha. The Buddha reflected, “When bhikshus wear jeweled ornaments, such faults arise.” He therefore established the rule:

“Bhikshus must not adorn their hands or feet with jeweled ornaments. Whoever deliberately wears them commits an offense of transgressing the Dharma.”

– The circumstances and place were as before. Thieves came and stole the Sangha’s stores and privately owned articles. Because no accurate records had been kept, the bhikshus did not know when the objects had been lost. The Buddha said:

“Bhikshus should make seals.”

The Group of Six bhikshus made seals from gold, silver, vaidurya, crystal, and precious stones, adorning their seal rings with jewels and wearing them on their hands. When meeting laypeople, they extended their hands to display their precious rings and pronounced the blessing, “May you be free from illness and live long.”

The laypeople asked:

“What is on your rings?”

They replied:

“Good sirs, these are seal rings. The Buddha has permitted us to use them.”

The people criticized and mocked them:

“The shramanas, sons of the Shakyas, still behave arrogantly, making seal rings adorned with precious objects. They are neither true shramanas nor brahmins.”

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

“Bhikshus should not wear rings or precious ornaments. Seals should be made from five kinds of material: cassiterite, red copper, white copper, ivory, and horn.”

The Group of Six also engraved upon their seals images of men and women engaging in illicit acts. Seeing this, the laypeople criticized them:

“You are shramanas, yet do you still harbor defiled thoughts?”

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

“There are two kinds of seals: one for the community and one for an individual. A seal belonging to the community should be engraved with an image of the turning of the Dharma wheel, with kneeling deer in attendance on both sides. Beneath it should be inscribed the circumstances under which the monastery was founded and the donor’s name. An individual seal should be engraved with a skeleton or a skull, so that seeing it gives rise to disenchantment.”

Second summary verse within the first subsection:

Nails, excessive hair, nails, and polishing,

Eating small fruits in springtime,

Thirst and the permitted five medicines,

And the extensive account of Huosheng’s circumstances.

– The circumstances and place were as before. The householder Anathapindika built the Jetavana dwelling and offered it to the Buddha and the Sangha.

One day, the householder told a barber:

“Go to Jetavana and shave the hair and beards of the noble assembly.”

Obeying his instruction, the barber went to the monastery. At that time, the Group of Six bhikshus were gathered before the monastery gate, endlessly watching everything. Upananda was walking back and forth in meditation before the monastery. Seeing the barber arrive, he said:

“Welcome, good sir! Your coming is as rare as the new moon at the beginning of the month.”

The barber said:

“The householder sent me to shave the hair of the Sangha.”

Upananda asked:

“Do you know how to cut fingernails?”

He replied:

“Venerable one! That is my profession.”

“Come here, then, and show me your excellent skill.”

The barber stepped forward, and the Venerable One extended his hand.

The barber said:

“Venerable one, how would you like them cut?”

“Good sir! Cut them in the shape of grains of rice.”

The barber did as instructed. Afterward, Upananda told him to cut them in the shape of a human head, then in the shape of a razor, an axe blade, a crescent moon, and so forth. The barber continued to do exactly as instructed. Finally, the Venerable One told him:

“You are a fool. You falsely claim to possess excellent skill, yet you know nothing at all. Cut them all evenly and quickly remove the former shapes.”

It was not until evening that the Venerable One allowed the barber to leave.

Only at dusk did the barber return to the householder. The householder asked:

“How many venerable ones did you shave?”

He replied:

“How could I have had any time to shave the assembly? The bhikshu official Upananda made me cut his fingernails into all kinds of shapes...” He related the matter fully as above. “He did not let me leave until evening. What else could I have done?”

Hearing this, the householder reproached him:

“Although they have gone forth under the well-proclaimed Dharma and discipline, their minds are not tranquil.”

The bhikshus heard this and reported it to the Buddha. The Buddha reflected, “When bhikshus cut their fingernails, such faults arise.” He therefore established the rule:

“Bhikshus should not cut their fingernails. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha forbade cutting the fingernails, the bhikshus allowed their nails to grow long.

Seeing this, laypeople asked:

“Why are your fingernails so long?”

They replied:

“The Blessed One has not permitted us to cut them.”

“Is it clean to let the nails of the hands and feet grow so long?”

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

“What was formerly restricted is now conditionally permitted. There are two ways to shape the nails: one like a razor and the other like an axe blade.”

– The circumstances and place were as before. The householder Anathapindika sent a barber to the monastery to shave the hair and beards of the Sangha, as before, until he was asked:

“Do you know how to polish fingernails and toenails?”

He replied:

“Venerable one, that is my profession.”

“Come here and demonstrate it.”

The bhikshu ordered him first to color them yellow, then red, white, golden, and so forth. The barber did everything as instructed. The bhikshu then told him:

“You are a fool. You falsely claim to possess excellent skill, yet you know nothing at all. Rub them back to normal and remove all the former colors.” When the barber returned and met the householder, the account continued as before, through the words, “What else could I have done?” Hearing this, the householder reproached them as before. The bhikshus heard of it and reported the matter to the Buddha.

The Buddha reflected, “When bhikshus polish their nails, such faults arise.” He therefore established the rule:

“Bhikshus must not polish their nails. Whoever violates this commits an offense of transgressing the Dharma.”

After the Buddha forbade bhikshus to polish their nails, when the bhikshus dyed their robes or fired their bowls, their nails became stained, discolored, and filthy. When they carried their bowls to seek alms, laypeople asked:

“Venerable one, why are your fingernails so dirty?”

The bhikshus explained the matter.

“Why do you not rub them clean?”

They replied:

“The Blessed One has not permitted it.”

“Then is it pure to carry dirt upon your fingernails?”

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

“When removing dirt, you may wipe the nails, but you must not polish them to make them shine for the sake of beauty.”

– The Buddha was staying in Rajagriha. King Bimbisara reflected, “When the seasons change and spring or autumn arrives, new grain and the first fruits of the season should be presented to the Buddha and the noble assembly before I partake of them myself.” At that time, a minister presented the king with newly ripened amra fruit. This fruit is as large as a peach, and it is difficult to tell whether it is unripe or ripe. There are four distinct varieties. The amalaka is as large as a sour jujube and is used only as medicine. The king said:

“Take this fruit and present it to the Buddha and the Sangha.”

The minister smiled. The king said:

“Why do you smile?”

He replied:

“Your Majesty supposes that I have not yet presented fruit to the Buddha and the Sangha, but I have already done so.”

The king said:

“I feared you might not know of this matter. Therefore, I shall offer the noble assembly an orchard containing a thousand trees.”

The minister said:

“This is truly an excellent deed. I rejoice greatly in it.”

The king then offered the orchard of a thousand fruit trees to the noble Sangha of the four directions and held a great assembly to celebrate and give thanks to the field of merit. Formerly, this grove had borne so much fruit that even if all the people of Magadha gathered together, there would have been enough for them to eat. After the king offered the grove to the Sangha, the bhikshus saw that the fruits, although still small, were already fragrant and delicious. Together they picked and ate them until none remained. The king of another country needed this kind of fruit and sent an envoy to King Bimbisara to request amra fruits.

The king said:

“I have already offered this orchard to the Sangha. Go there and ask the Sangha for some.” The envoy went to the Bamboo Grove.

At that time, the Group of Six were gathered before the monastery, watching everything without missing a thing. Upananda was walking in meditation before the monastery. When the envoy arrived, he bowed at the Venerable One’s feet and said:

“Venerable one! I am an envoy of the king of my country. He sent me here to request amra fruits. If you have any, please share some with me.” Upananda told the envoy:

“Go to the orchard and take as many or as few as you wish.”

The envoy went to the orchard and inspected it everywhere, but saw only empty branches without a single fruit. He returned and reported that the grove was empty and contained no fruit. Upananda accompanied the envoy into the grove. After looking around, he said:

“Climb this tall tree.” The envoy immediately climbed it but still saw no fruit. Upananda then said:

“Climb onto the eastern branch.”

He then told him to climb the southern, western, and northern branches. The man climbed all over the tree but found nothing, so he descended and asked:

“Venerable one, could it be that this grove bore no fruit this year?”

He replied:

“Good sir, it bore fruit this year just as it did last year.”

“Then did wind and rain cause the fruit to fall this year?”

He replied:

“No.”

“Why, then, is there no fruit?”

He replied:

“We ate it all while it was still small.”

The envoy returned and reported the matter to the king. The king declared:

“Excellent! My intention was that the noble assembly should eat it.”

The envoy sorrowfully returned to his own country. At that time, a great assembly was held in Magadha, and everyone gathered together. They asked the bhikshus:

“Venerable ones! Why did the entire grove bear no fruit this year?”

They replied:

“Good sirs! It is not that the grove bore no fruit; we simply ate it all.”

“Venerable ones! When the fruit in this grove ripens, there is enough for all the people of Magadha to eat. But because you ate it all while it was still small, not a single fruit remains. This is truly improper.”

The bhikshus replied:

“The king did not give this orchard to the people of the country; he offered it solely to the Sangha. What fault is there in our eating its fruit together?”

Hearing this, everyone became displeased and reproached them:

“The shramanas, sons of the Shakyas, do not even understand contentment. How much less can it be expected of us laypeople?”

The bhikshus reported the matter to the Buddha. The Buddha reflected, “Because they ate the fruit while it was still small, such faults arose.” He therefore established the rule:

“Bhikshus must not eat such fruit while it is still small. Whoever eats it commits an offense of transgressing the Dharma.”

After the Buddha established that such fruit must not be eaten, a householder endowed with faith presented the bhikshus with small but fragrant and delicious amra fruits. The bhikshus said:

“The Buddha has not permitted us to eat them.” The householders said:

“Before the Buddha appeared in the world, we regarded followers of other paths as our fields of merit...” as above, through the words, “Out of compassion, please accept our meager offerings.”

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

“When the fruits have developed pits, they may be eaten without offense.”

Another householder endowed with faith presented ripe amra fruits to the bhikshus, as before, through the words, “Please accept my meager offering.” The bhikshus did not dare accept them and reported the matter to the Buddha. The Buddha said:

“From the time the pit has formed until the fruit is ripe, it may be eaten. Harbor no doubt.”

– The circumstances originated in Shravasti. A bhikshu became ill and went to a physician, saying:

“I suffer from such-and-such an illness. Please treat me.” The physician said:

“You should take ghee to moisten and nourish your body, and then I shall give you a purgative.”

The bhikshu took ghee but then developed a wasting thirst. The physician came and asked:

“Venerable one, are you well?”

He replied:

“Good sir, I have now developed an illness of thirst.”

The physician said:

“Take an amalaka fruit.”

The bhikshu continued holding the amalaka fruit in his hand. When the physician saw this, he asked:

“Has your thirst ceased?”

He replied:

“It has not.”

The physician said:

“Venerable one, could it be that you did not take hold of the amalaka fruit?”

He replied:

“I am holding it in my hand.”

The physician said:

“You should put it in your mouth.”

The bhikshu put it in his mouth. On another day, the physician came and asked:

“Has your thirst ceased?”

He replied:

“It still has not ceased.”

The physician said:

“Could it be that you did not hold the amalaka fruit in your mouth?”

He replied:

“I am holding it in my mouth.”

“Chew it.”

He replied:

“The Blessed One has not permitted it.”

The physician said:

“The Blessed One has great compassion and will certainly permit it.”

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

“You should chew it.”

After chewing it, he spat it out and did not dare swallow it. Therefore, his illness of thirst was not cured. The physician said:

“Why did you not swallow it?”

He replied:

“The Blessed One has not permitted us to eat at an improper time.”

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

“I now permit five kinds of fruit to be eaten, whether one is ill or not, and whether at the proper time or an improper time. Doing so is not an offense.”

Although the Buddha had said that five kinds of fruit could be eaten, whether one was ill or not and whether at the proper time or an improper time, without committing an offense, the bhikshus did not know which five kinds they were. The Buddha said:

“They are amalaka—the Sanskrit term amalaka is translated as ‘emblic myrobalan.’ It differs from the amra mentioned above and resembles it only in name. Because people confuse them, this note has been added; this distinction has now been directly examined and clarified—haritaki, vibhitaka, pippali, and pepper. These five medicines may be eaten freely, whether one is ill or not and whether at the proper time or an improper time. Harbor no doubt.”

MISCELLANEOUS MATTERS OF THE VINAYA

OF THE MULASARVASTIVADA.

End of Fascicle One.