根本說一切有部毘奈耶雜事

Fascicle Three

Prince Ajatashatru entered the house of the householder Agnidatta. Seeing a beautiful precious jewel, he secretly took it and handed it to an attendant. Upon entering the inner house, he told him:

“Give me the jewel from a moment ago.”

The attendant opened his hand, but it was empty, so he replied:

“I do not know where the jewel has gone!”

The prince became angry and struck the attendant. Agnidatta said:

“For what offense is he being beaten in anger?”

The prince replied:

“I am a petty thief, but he is a great thief. I secretly took a precious jewel from your house, only to have this scoundrel steal it from me.”

Agnidatta said:

“Neither did the prince steal it, nor did that man take it. After the prince took the object, it returned to its former place. Your Highness, all the property in my house belongs to you. You may take away as much as you wish; why take it secretly?”

The prince remained silent and thought, “After my father dies, I shall take everything.”

Later, Ajatashatru was incited by his evil friend Devadatta to rebel against and murder his royal father. Proclaiming himself the consecrated great king and assuming sovereignty over the kingdom of Magadha, he said to Agnidatta:

“You are my younger brother. Let us divide the property between us.”

Agnidatta thought, “He killed his own wise father in order to seize the throne; how could he possibly spare me? This evil king now wishes to seize my house and property, so I should first agree to his proposal.” Having reflected thus, Agnidatta said:

“Great King, I had already intended to offer you my entire house and all my property. What need is there to divide them? I beseech Your Majesty to come and dwell in my house, while I go to the royal palace. May Your Majesty accept this.”

The king declared:

“Excellent! Let it be done according to your wish.”

The king moved Agnidatta into the royal palace, and all the fine objects followed him into the palace. They moved back and forth in this manner seven times, yet the fine objects continued to follow Agnidatta, while the inferior objects followed the king.

At that time, King Ajatashatru thought, “I cannot obtain Agnidatta’s precious objects. I shall devise another means to acquire them.”

The king ordered a thief:

“Enter Agnidatta’s house and steal his precious jewels.”

Obeying the command, the man fashioned an iron hook and climbed the wall, intending to enter the house. The members of the household saw him and cried aloud, “A thief! A thief!” Hearing this, Agnidatta did not wish to let the thief escape, so he said:

“Hold the thief there.”

The thief became firmly stuck atop the wall and could not climb down. At daybreak, everyone gathered to look at him and asked:

“Why did you come here?”

He replied:

“The king sent me to steal Agnidatta’s precious objects.”

Everyone became indignant and said:

“He is truly an evil man. Having unjustly killed the innocent and righteous king, he now sends a thief to seize another man’s property by force. His offense is exceedingly grave; how could he be forgiven?”

When the king heard what had happened, he sent a messenger to Agnidatta, saying:

“Release that man and do not harm him.”

Wishing to release him, Agnidatta told the thief to go. The man was immediately freed. Agnidatta thought, “That man was capable of killing his own father; there is no possibility that he will refrain from harming me.

Why should I lose my life for the sake of property? Moreover, the Blessed One previously predicted that I would renounce the household life, cultivate his teaching, eradicate all defilements, and attain arhatship. I should therefore leave the household life and go forth, giving away all the wealth and treasures in my house to the solitary and destitute who must beg, so that all the poor and suffering may have abundance.” After taking leave of his relatives, companions, and friends, the householder Agnidatta went to the Buddha, bowed with his head at the Buddha’s feet, sat to one side, respectfully joined his palms, and said:

“Blessed One, I beseech you to permit me to go forth under the well-proclaimed Dharma and Vinaya and to receive full ordination, attaining the state of a bhiksu, so that I may purely cultivate the holy life and serve the Blessed One.”

Seeing this, the Buddha said:

“Come, bhiksu, and cultivate the holy life.”

As soon as Agnidatta heard these words, his hair and beard fell away of themselves, as though they had been shaved seven days earlier. His body was clothed in Dharma robes, and an alms bowl appeared in his hand. His deportment was as complete as that of a bhiksu of one hundred years’ standing. There was a verse:

The Blessed One called, “Come to me.”

His hair fell away, and he donned the Dharma robes;

All his faculties became purified.

Following the Buddha, his aspiration was fulfilled.

The Blessed One then instructed him according to his faculties. The Venerable One diligently applied himself to contemplating the five destinies of birth and death, ceaselessly revolving in samsara. All conditioned formations are impermanent, loathsome phenomena that are continually subject to destruction. Their pleasures are fleeting, while their sufferings endure for a long time. Even the rewards of the heavenly realms ultimately disintegrate. Contemplating and clearly perceiving this, he eradicated all defilements and karma and attained arhatship, the three knowledges, the six supernormal powers, and the eight liberations. He knew and saw in accordance with reality:

“My births are exhausted, the holy life has been established, what had to be done has been done, and there will be no further existence.” His mind was entirely unobstructed, like a hand moving through empty space. When cut with a blade, he felt no anger; when anointed with fragrance, he felt no attachment. He regarded gold and earth alike, no longer clung to fame or gain, and was revered by Sakra, Brahma, and the other devas.

At that time, the bhiksus became perplexed and said to one another:

“Only the Buddha, the Blessed One, can break through the net of our doubts. Let us go together and ask him.”

They went together to the Buddha and asked:

“Blessed One, what karma did the householder Agnidatta formerly create, through the result of which he was born into a wealthy family and enjoyed every abundance? Again, because of what karma was he once burned in a fire together with his mother? Through what karma, although born among human beings, did he enjoy the wondrous physical attributes of the heavenly realm? And through what karma was he able to go forth and cultivate the Buddha’s teaching, eradicate the afflictions, and attain arhatship?”

The Blessed One said:

“Bhiksus, listen attentively to the deeds that the youth Agnidatta formerly performed, through which he received the rewards described above. You should know that ninety-one kalpas ago, a Buddha appeared in the world named Vipasyin Tathagata, Worthy of Offerings, Perfectly Enlightened, fully endowed with the ten epithets. Accompanied by a great assembly of sixty-two thousand bhiksus, he journeyed from place to place until he reached a city called Sarirajnana, whose king was named Satkaya. Not far from that city was the Sarirajnana Grove, where the Buddha and the bhiksus took up residence.

“The king possessed great merit and virtue. His realm was peaceful, its people were prosperous, and there was no warfare. He was a great Dharma king, as previously described.

In the city lived a householder named Devabhaga, who was exceedingly wealthy, possessed abundant property, and enjoyed complete prosperity comparable to that of Vaisravana, the heavenly king. The householder thought, ‘Although I have often invited the Buddha Vipasyin and the noble Sangha to partake of fragrant and delicious meals, I have never offered them the four requisites during the three-month rains retreat. I should now invite the Buddha and the Sangha and provide them with all the necessities of life throughout the three-month rains retreat.’ Having reflected thus, the householder went to the Buddha, bowed with his head at the Buddha’s feet, and sat to one side.

Employing various skillful means, the Buddha expounded the essential Dharma to him, instructing him, benefiting him, and causing him to rejoice. After teaching the Dharma, the Buddha remained silent.

“At that time, Devabhaga rose from his seat and said to the Buddha:

“‘Blessed One, out of your compassion and mercy, I beseech you to permit me to offer food and drink, robes, bedding, and medicines throughout the three-month rains retreat.’

“The Buddha silently accepted his invitation.”

Seeing that the Buddha had consented, the elder bowed with his head at the Buddha’s feet and took his leave. King Huu Than heard that the Tathagata Vipasyin and the great assembly had come to his kingdom and were staying in the forest. He therefore thought: “Although I have often invited the Buddha and the Sangha into the palace and made offerings to them, I have never provided the four requisites during the three-month rains retreat. I now wish to invite the Buddha and the Sangha and make offerings to them for three months.” The king went to see the Buddha, bowed with his head at his feet, and sat to one side. The Buddha taught the king the wondrous Dharma, bringing him benefit and joy, and then fell silent. The king rose, respectfully placed his palms together, and addressed the Buddha:

“Although I have often invited the Buddha and the Sangha into the palace to receive a meal, I have never provided the four requisites during the three-month rains retreat. May the Blessed One and the great assembly compassionately consent to let me provide them fully with the four requisites for three months.”

The Buddha said:

“Great King, I have already accepted Elder Thien Phan’s invitation to receive offerings for three months.”

The king said:

“If the Buddha cannot accept my invitation because he is receiving Thien Phan’s offerings, I shall discuss the matter with him again; surely he will agree.”

The Buddha said:

“If he agrees, I shall accept your invitation.”

Having heard the Buddha’s words, the king bowed with his head at the Buddha’s feet and took his leave. After returning to the palace, the king immediately sent a messenger to summon Elder Thien Phan. When the elder arrived, the king said:

“Elder, you should know that I wish to invite the Buddha and the Sangha so that I may personally make offerings first. You may make your offerings afterward; that will not be too late.”

He replied:

“Great King, I invited the Buddha and the Sangha first. Since this was already my intention, I beg your permission not to go back on it.”

The king said:

“Elder, although that is so, you are a subject of my kingdom. If the matter is weighed according to reason, you should yield precedence to me.”

The elder replied:

“Great King, although I am your subject, upon examining the matter even superficially, I extended the invitation first. If Your Majesty insists on compelling me, it would be contrary to righteousness.”

The king said:

“Elder, one cannot always fulfill one’s desires. Let the elder and me therefore make offerings on alternate days. Whichever of us prepares the more delicious food may then invite them again as he wishes.”

The elder said:

“So be it.”

That very night, the elder prepared exceptionally fragrant and delicious foods and beverages of the finest quality. In the morning, at the place where the meal was to be served, the elder filled large vessels with abundant pure water and sent someone to inform the Buddha:

“The meal is ready. May the Blessed One know that the time has come.”

Early that morning, the Buddha Vipasyin donned his robe, took up his alms bowl, and, accompanied by the Sangha, went to Elder Thien Phan’s house and took his seat in the place prepared for the meal. After seeing that the Buddha was seated, the elder personally presented the various offerings to the Buddha and the Sangha and attended upon them with great care. When he knew that everyone was fully satisfied, he offered tooth-sticks and water for rinsing the mouth.

After the bowls had been put away, he placed a small mat before the Buddha, sat down, and listened to the Dharma. The Blessed One, teaching in accordance with his capacity, expounded the wondrous Dharma, bringing the elder benefit and joy, and then departed. When it was the king’s turn to make offerings, he likewise arranged the various offerings as before, and so on until the Buddha and the Sangha departed.

In this way, they made offerings in turn, and neither surpassed the other. Seeing this, the king rested his face in his hands and became sorrowful. Noticing the king’s troubled countenance, the ministers asked:

“Why does the Great King appear so sorrowful?”

He replied:

“How could I not be sorrowful now? A resident of my kingdom makes offerings to the Buddha and the Sangha, yet I am unable to surpass him. For this reason, I am distressed.”

A minister said:

“Elder Thien Phan’s household has no firewood and must purchase it for cooking. If we forbid the firewood merchants to sell to his household, how will they be able to prepare food?”

The king issued an order:

“No one in the kingdom is permitted to sell firewood or grass. Anyone who violates this order shall be expelled from the country.”

When the day for making offerings arrived and no firewood could be found for cooking, the elder used the fragrant sandalwood in his house to fuel the kitchen fires. He also soaked cloth in perfumed oil and used it to cook the food. As a result, a fragrant aroma spread throughout the entire city.

Astonished, the king asked:

“Why is there an unusual fragrance pervading the city today? From where does it come?”

The people reported the whole matter to the king.

The king said:

“I cannot let this matter rest.”

A minister remonstrated:

“Great King, why must you act in this way? The elder has no children. After his death, all his wealth will belong to you, and you may use it as you please. The king should now rescind the prohibition against selling firewood and permit the merchants to sell it again.”

When the elder heard that the king had permitted firewood to be sold again, he angrily uttered these harsh words:

“May the amount of fragrant wood presently in my house be sufficient to burn the king and his mother together in one place.”

On another day, the king again became sorrowful. His ministers asked him about it, and the king answered as before. The ministers said:

“Please do not grieve. We shall find a way to ensure that the elder’s offerings cannot equal those of the Great King.”

On the day when the king was to make offerings, the ministers cleared all bricks and stones from the inner city, swept the roads, sprinkled them with perfumed water, burned fragrant incense, hung banners, streamers, flags, and canopies everywhere, and scattered all kinds of beautiful flowers upon the ground. They decorated everything most delightfully, as though it were the Garden of Joy. They then constructed a vast and magnificent dining hall, arranged the dining seats with precious and majestic ornaments, hung brilliant cloth tassels above the seats, and applied perfumed oils and fragrant powders to all the places that had been cleaned.

They prepared tender foods like heavenly nectar and every kind of fragrant delicacy, surpassing even the rarest cuisine in the world, to be reverently offered to the Buddha and the Sangha. The ministers then reported together to the king:

“We have exerted ourselves to adorn the city and prepare this sumptuous meal. The Great King should rejoice.”

After personally inspecting everything, the king considered it exceedingly marvelous. He immediately sent a messenger to the Blessed One to say:

“The meal is ready. May the Buddha judge that the time has come.”

The Buddha and the bhikshus donned their robes, took up their alms bowls, went to the royal palace, entered the banquet hall, and took their seats. The king ordered the great royal elephant used for consecration ceremonies to hold a hundred-ribbed parasol over the Buddha, the Blessed One. The other elephants each held a parasol over a bhikshu. The chief queen of the kingdom held a precious fan and fanned the Buddha, while the other members of the palace household fanned the bhikshus. The king and his ministers personally carried the various offerings and presented them to the Buddha and the Sangha, as described above. At that time, Elder Thien Phan instructed a servant:

“Go to the place where the king is making offerings and secretly observe how fine or poor the food and drink are.”

The messenger went there and, upon seeing the magnificence of the feast, forgot to return. The second and third messengers did likewise. The elder then went personally to inspect it. Seeing the magnificence of the feast, he considered it extraordinary and thought: “I am capable of preparing offerings as fragrant and delicious as these, but how could I obtain elephants and palace attendants?” After reflecting in this way, the elder returned home and instructed the gatekeeper:

“If any beggar comes, give him whatever he needs, but do not allow him to enter the house.”

The elder entered his chamber, troubled and sorrowful. At that time, Sakra, Lord of the Devas, who constantly surveyed the world with his divine eye, saw Elder Thien Phan grieving in his chamber. Perceiving the thoughts in the elder’s mind, he reflected: “The Buddha is the foremost field of merit in the world, and Thien Phan is the foremost among great benefactors. I should assist him.” Sakra transformed himself into a brahmin, went to the elder’s house, and said to the gatekeeper:

– Go and inform the householder that a great brahmin of the Kausika clan is outside the gate and wishes to see him.

The gatekeeper said:

– The householder ordered me to guard this gate. Whenever someone comes asking for something, I am to give them whatever they need, but not allow them inside. Whatever you require, I shall give it to you; take it as you please. Why must you trouble yourself to see the householder?

The man replied:

– I am not asking for anything, but I have a matter for which I must see the householder.

The messenger entered and reported:

– Outside there is a great brahmin of the Kausika clan who says that he is not asking for anything, but merely needs to see the householder.

The householder said:

– Tell him that whatever he wants, he may take as he pleases. Why must he insist on seeing me?

The messenger replied:

– Just as you instructed, I have already told him so, but he says that he has an urgent matter and wishes to see the householder.

– If that is so, let him enter.

After the gatekeeper had escorted him inside, the brahmin saw that the householder was sorrowful and asked:

– Why do you rest your cheek upon your hand with such a sorrowful expression?

Hearing the question, the householder replied in verse:

Only to one who can dispel sorrow

Should one speak of one's affairs.

If they cannot remove all sorrow,

What use is there in speaking to them?

Sakra, Lord of the Devas, asked:

– Householder, what matter causes you sorrow? I have a means to dispel it.

The householder then related all that had happened. Sakra, Lord of the Devas, revealed his original form and told the householder:

– I shall send the Celestial Master Craftsman from above to come here and assist you.

Having said this, Sakra, Lord of the Devas, disappeared. Upon returning to his celestial palace, the Lord of the Devas told the Celestial Master Craftsman:

– Go to Jambudvipa and assist the householder Devabhaga.

He replied:

– Excellent!

Early the next morning, the Celestial Master Craftsman came to that city and, through transformations according to his will, adorned the roads with marvels of surpassing wonder. The various ornaments exceeded even those of the king. The dining hall and seats were skillfully fashioned and beautiful as those in the celestial realm.

All the food and drink were prepared in a celestial kitchen. He had a great elephant hold a parasol with a hundred ribs over the Buddha Vipasyin, while other elephants held parasols over the bhiksus. Within the house, celestial maidens held fans to cool the Buddha, while other celestial maidens held fans to attend upon the assembly of bhiksus.

The king also secretly sent a messenger to observe how the householder was making his offerings. When the messenger arrived and witnessed such extraordinary marvels, he even forgot to return. The king then sent a minister, but the same thing happened.

Next, the crown prince went and likewise did not return. Finding this exceedingly strange, the king personally went to the gate of the householder's residence. Seeing the king arrive, the Blessed One told the householder:

– This king has perceived the ultimate truth, yet you spoke harsh words to him. He is now outside the gate; go out and apologize to him.

The householder immediately went outside, apologized to the king, and said:

– Great King, please enter the house for a while and personally make offerings.

The king entered the house and saw sublime delicacies being prepared in a celestial kitchen. Considering this extremely rare, he told the householder:

– From now on, you may make daily offerings to the Buddha and the Sangha. This is not something I could have hoped for.

After offering such abundant food to the Buddha and the Sangha, the householder bowed his head at the Buddha's feet and made this vow:

– I have made offerings to the supreme field of merit. By the power of these excellent conditions, may I in future lives always be born into a family of immense wealth and nobility, possess abundant riches, enjoy the wondrous splendors of the celestial realms, attain the supreme Dharma, and be freed from the hindrances. I shall attend upon such a Great Teacher without ever growing weary at heart.

– Bhiksus, do not harbor any doubts. The householder Devabhaga at that time is none other than Agnidatta now. Because he spoke harshly to that king, saying, “Burn both mother and child with sandalwood fire,” through the force of that karma he was burned together with his mother for five hundred lifetimes. Owing to the wholesome karma of making offerings to the Buddha Vipasyin and making that vow, he was always born into families of immense wealth and nobility, possessed countless riches, and celestial marvels appeared naturally to him. He went forth in my teaching, cultivated the path, eradicated all afflictions, and attained arhatship.

– Bhiksus, my spiritual powers and strength of the path are equal to those of the Buddha Vipasyin. Whoever makes offerings to me and attends upon me with a devoted heart will certainly attain an excellent result. Thus you should understand that if one creates karma that is entirely black, one receives a result that is entirely black... as explained extensively above.

The bhiksus, having heard the Buddha's teaching, accepted it in faith and respectfully practiced it.

The third summary verse in the first special section:

Mending bowls and keeping implements,

Small knives and copper needles,

Sewing robes—these are three matters;

Thus did the Great Sage permit them.

– At one time, the Buddha was in the city of Sravasti. A bhiksu's bowl cracked, so he took it to a metalworker and said:

– Good sir, my bowl is cracked. Please mend it for me.

The metalworker thought, “These disciples of Sakyamuni all remain idle. They do not pay, but only wish to have others work for them. If I do this, they will keep coming again. If I continue working for them, my own work will certainly be neglected, and I do not know when it would ever be finished. I should therefore keep delaying the matter.” With this thought, the craftsman said:

– Venerable sir, I am busy now. Come back tomorrow.

The next day the bhiksu returned, but the craftsman told him to come another day, whether in the morning or the afternoon... Day after day it was the same. He deliberately deceived him and kept postponing the work, causing the bhiksu much weariness. A fellow bhiksu saw this and asked:

– Venerable, I see you coming to this house every day. Are these people your disciples or close acquaintances?

He replied:

– Venerable sir! The people of this house are neither my disciples nor my close acquaintances. I have a cracked bowl and asked them to repair it, but they keep finding ways to deceive me, so I must come here repeatedly.

The other replied:

– Venerable, have you not heard the common saying, “A skilled young craftsman finds it difficult to speak the truth”? But I know how to do this. If the Buddha permits me, I shall mend it for you.

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

– A bhiksu who knows how to do this should mend the bowl for him in a secluded place. Even if someone sees him, no one will find fault.

After the Buddha had granted this permission, that bhiksu went to the bhiksu who knew the craft and said:

– Venerable sir, the Blessed One has permitted us to mend bowls ourselves. Please do it for me.

The other replied:

– Venerable, do you expect me to mend the bowl with my fingers? Wait until I have made the necessary implements, and then I shall mend it.

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

– For this purpose, from now on I permit the Sangha to keep iron for making implements. Whoever needs them may borrow and use them, and after finishing the work must return them.

– The occasion arose in the city of Sravasti. The bhiksus wished to sew their three robes, but because they tore the cloth by hand, the fabric intended for the robes was damaged. They reported the matter to the Buddha. The Buddha said:

– You should not tear the cloth by hand; cut it with a small knife.

After the Buddha had granted permission, some bhiksus who wished to cut cloth for robes went to the homes of laypeople and said to a householder:

– I need a small knife to cut cloth for a robe.

The householder replied:

– Please take it with you.

After using it, the bhiksu returned it to its original owner.

They said:

– This object has been offered to you.

The bhiksu replied:

– The Blessed One has not yet permitted me to accept it.

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

– I permit bhiksus to accept and keep small knives.

Seeing that the Buddha had granted permission, the group of six bhiksus immediately adorned the handles of their knives with gold, silver, vaidurya, crystal, various multicolored precious substances, and many kinds of rare jewels. When laypeople saw this, they asked:

– Venerable sirs, what are these objects?

They replied:

– The Blessed One has permitted us to keep small knives.

The laypeople said:

– Are your minds still bound by craving?

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

– Bhiksus must not adorn the handles of their knives with gold, silver, crystal, various multicolored precious substances, or rare jewels. Those who need small knives may use only iron handles.

They then made long, large knives. The laypeople again asked:

– What are these objects?

They replied:

– These are small knives that the Blessed One has permitted us to use.

– Venerable sir, this is a large knife, not a small one.

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

– Bhiksus must not keep long knives.

They then made knives so small that they could not cut anything. The Buddha said:

– You should know that there are three kinds of knives: large, medium, and small. The large kind is six finger-widths long; the small kind is four finger-widths long; and the medium kind is between the other two. There are two shapes:

One: Curved like a crow's feather;

Two: Shaped like a chicken's wing feather. They must not be made with sharp points.

– The occasion arose in the city of Sravasti. When the bhiksus sewed their three robes, they used bamboo or feather shafts as needles, causing the robes to become damaged and torn. The Buddha said:

– You should use needles.

The Group of Six used gold, silver, vaidurya, crystal, and various other precious materials to make needles. When laypeople saw this, they asked:

– What are these objects?

They replied:

– The Buddha has permitted us to keep needles.

The laypeople said, “The Sakyaputra ascetics have allowed craving to bind their minds.” The bhiksus reported the matter to the Buddha. The Buddha said:

– Bhiksus must not use gold and the like to make needles. Needles may be made of four materials: bronze, iron, tin, and copper.

The bhiksus left their needles wherever they happened to use them, and the needles became rusty.

The Buddha said:

– Needle cases should be used.

The bhiksus did not understand what kind of cases should be used. The Buddha said:

– There are two kinds of needle cases. The first has a removable inner section; the second is made of bamboo. The use of such cases is permitted. As for the two kinds of knives mentioned above, if there is concern that they may rust, they may also be placed in cases.

– The occasion arose in the city of Sravasti. The Buddha permitted the bhiksus to make sanghatis. The bhiksus spread many pieces of cloth upon the ground, and many were soiled by food left by insects. They reported the matter to the Buddha. The Buddha said:

– They should not be placed on the ground. Make stands upon which to spread the robes.

The bhiksus did not know how to make such stands and asked the Buddha. The Buddha said:

– There are two kinds of stands, made either of wood or bamboo, over which the robes are spread.

When the robes were pulled back and forth, the bamboo tore them. The Buddha said:

– First bore holes, then thread cords through them and tie the cords across the top.

As the Buddha had taught, there are three grades of robes: superior, medium, and inferior. The superior robe fit the tall stand, but the medium and inferior robes did not. The Buddha said:

– Three sizes of stands should be made, large or small according to the robes.

The fourth summary verse in the first separate section:

Looking at one's reflection in a mirror or clear water;

Combs and brushes must not be used;

Long hair must not be left upon the crown;

The bathing chamber, Li-gu-pi.

– In the city of Sravasti, early one morning the Group of Six bhiksus donned their robes, took their bowls, and entered the city to seek alms. Some laypeople were taking articles of adornment out of a chest and arranging them. Seeing this, the Group of Six picked up a mirror and looked at their faces. Nanda and Upananda said to each other, “We truly are handsome.” When the laypeople saw this, they were displeased and said:

– Venerable sirs, there is no hair on your heads, while the hair beneath your arms is long. In what way are you handsome?

They could only remain silent. The bhiksus reported the matter to the Buddha. The Buddha said:

– Bhiksus must not look into mirrors. Whoever violates this incurs an offense of transgressing the rule.

Since the Buddha had said that they must not look into mirrors, they looked at their reflections in water and were again ridiculed. The Buddha said:

– Water must not be used to look at one's face.

When bhiksus examined water for living creatures and happened to see their own faces, they felt ashamed. The Buddha said:

– There is no offense in seeing one's face while examining water. Do not have doubts. If one looks into a mirror to examine a boil or sore, or to see how one's appearance in old age compares with one's youth, there is no offense.

– The occasion arose at the same place. While seeking alms, the Group of Six saw grooming implements in a layperson's house. They picked up combs, combed the hair on their heads, and asked one another whether they looked handsome. When the laypeople saw this, they ridiculed them as before. They could only remain silent and reported the matter to the Buddha. The Buddha said:

– Bhiksus must not comb their heads. Whoever violates this incurs an offense of transgressing the rule.

The bhiksus used brushes and committed the same fault as before. The Buddha said:

– Whoever uses one incurs an offense of transgressing the rule.

The bhiksus used both combs and brushes. The Buddha said:

– They incur the same offense as before.

– The occasion arose at the same place. After covering the ground with gold to purchase Prince Jeta's Grove and offer it to the Buddha and the Sangha, the householder Anathapindika one day sent a barber to the monastery to shave the heads of the Sangha. When they saw him arrive, the Group of Six asked:

– Can you shave our heads while leaving a portion of hair upon the crown?

He replied:

– That is my profession.

The Group of Six first told him to leave a large portion of hair, then told him to shave away one part, then two, three, four, five, and so on up to eight parts. Afterward, they said:

– You fool, you understand nothing at all! Shave it all clean, and then we shall let you go.

When the barber returned only at dusk, the householder asked:

– How many people's heads did you shave?

He replied:

– I had no opportunity to shave anyone. Upananda ordered me to make rings of hair upon his head and so forth, and did not let me go until dusk.

Hearing this, the householder was displeased and rebuked them. The bhiksus reported the matter to the Buddha. The Buddha said:

– Bhiksus must not wear rings of hair upon their heads. Whoever violates this incurs an offense of transgressing the rule.

– The occasion arose at the same place. The venerable Gavampati was dwelling in Boar Hollow Cave, in King Udayana's park on Mount Water-Forest in the country of Kausambi. Later, during a month of spring, the forest trees flourished. Many kinds of birds—geese, wild geese, mandarin ducks, parrots, mynas, peacocks, and others—sang melodiously throughout the parks and forests. King Udayana therefore ordered the park keeper:

– Put the trees and plants on Mount Water-Forest in order, clear away the bricks and tiles, provide abundant clean water, and station guards there. I wish to visit the forest for a while.

The man obeyed the king's command and completed all these tasks. He then returned and reported to the king:

– I have completed everything in accordance with Your Majesty's command. May Your Majesty know that the time has come.

The king then set out with the women of the palace as his retinue. He wandered through the forest until he grew weary and lay down to sleep. The palace women, fond of flowers and fruit, went about searching throughout the forest. At that time, the bhiksu Gavampati's hair and beard had grown exceedingly long, his upper robe was torn, and his lower robe was soiled. He was sitting cross-legged beneath a tree. As soon as the palace women saw the venerable one, they were terrified and cried aloud, “A demon! A demon!” Hearing this, the bhiksu immediately entered the cave. At their cries, the king awoke with a start, drew his sword, ran over, and asked the palace women:

– Where is the demon?

They replied:

– It has fled into Boar Hollow Cave.

Hearing this, the king went to the cave and, holding his sword, demanded:

– What manner of creature are you?

He replied:

– I am an ascetic.

The king asked:

– What kind of ascetic?

He replied:

– A disciple of the Sakyan Sage.

The king asked:

– Have you attained arhatship?

He replied:

– I have not attained it.

– Have you attained the fruit of non-returning, once-returning, or stream-entry?

He replied:

– I have not.

– Let us set that aside. Have you attained the first concentration through the fourth concentration?

He replied:

– I have not attained them.

Hearing this, the king became exceedingly angry and told his minister:

– This is an ordinary worldling who has violated my palace women. Fill the cave with ants so that they may bite his body.

At that time, a deva who had long dwelt near the cave heard this and thought, “This virtuous ascetic has come here and taken refuge with me. He has committed no offense and lives only with few desires, yet this wicked and lawless king wishes to harm him unjustly. I shall devise a means to assist him.” The deva then transformed himself into a large boar and ran out of the cave. Seeing the boar, the king told his minister:

– Bring my horse, bow, and arrows here.

The minister obeyed and handed them to the king.

When the boar swiftly ran out of the park, the king hurried after it. At that moment, one of the palace women said to the bhiksu:

– Venerable sir, go quickly! The king is extremely violent and may harm you.

The bhiksu hastily took up his robes and bowl and quickly traveled to the city of Sravasti. When the other bhiksus saw him, they greeted him:

– Welcome, venerable one. We have not seen you for a long time. From where have you come?

He replied:

– I was dwelling in Kausambi and have come from there.

– Did you dwell there in peace and happiness?

He replied:

– What peace and happiness could there have been? I was nearly killed by the king.

He asked:

– Why is that?

The monk recounted what had just happened. The bhiksus reported the matter to the Buddha. The Buddha told a bhiksu:

– Go to the bhiksu Niuwo and tell him, “The Blessed One summons you.”

Obeying the Buddha, the bhiksu went to Niuwo and conveyed the Buddha’s command. Upon hearing it, Niuwo went to the Buddha, paid homage, and stood to one side. The Blessed One said:

– Bhiksu, is it true that you assumed such an ugly and unlawful appearance?

He replied:

– Venerable Sir, it is true.

– You are indeed a foolish man, for your mind has been bound by craving and attachment to that cave.

The Buddha told the bhiksus:

– Keeping long hair entails faults such as these. Therefore, you must not keep your hair long. Whoever does not cut his hair commits an offense of transgressing the Dharma.

As the Buddha had taught that bhiksus must not keep long hair, some bhiksus dwelling in the aranya had no one to cut their hair. They therefore abandoned all their bedding and lodgings and went to live near a village. Knowing this, the Buddha asked Ananda:

– Why have the aranya bhiksus abandoned that dwelling place and gone to live near a village?

Ananda replied to the Buddha:

– It is because the Buddha has prescribed that bhiksus should not keep long hair.

The Buddha said:

– I now permit aranya bhiksus to keep their hair up to two finger-joints long. Those living in villages should keep it shorter.

– The occasion and place were as before. A bhiksu became ill and went to a physician, saying:

– Good sir, I am ill. Please treat me.

The physician replied:

– Noble one, you should build a bathhouse and bathe your body thoroughly; then you will recover.

– Good sir, how could I indulge in sensual pleasure like worldly people?

The physician replied:

– Noble one, apart from this method, there is no medicine that can cure you.

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

– If a physician says that a bathhouse is needed to remove the illness and there is no other remedy, I permit you to enter a bathhouse.

After the Buddha permitted the construction of a bathhouse, the bhiksu returned and asked the physician:

– What form should a bathhouse that cures illness have?

The physician replied:

– I once read the medical prescriptions of a wheel-turning king, which taught that a bathhouse could cure this illness, but I do not know what form it should have. Your Great Teacher possesses omniscience. Go and ask him, then act accordingly.

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

– It should be built in the manner of a bathhouse.

They built the bathhouse narrow inside and broad outside. The Buddha said:

– It should not be built that way. A bathhouse should be broad inside and narrow outside, shaped like a gourd.

Inside, it became filled with dense smoke that could not escape. The Buddha said:

– A window should be made so the smoke can escape.

They made the window too low, and the smoke still could not escape. The Buddha said:

– It should not be made too low.

They then made it too high, so there was little light. The Buddha said:

– It should be neither too high nor too low, but at a moderate height.

Birds, crows, cuckoos, and pigeons flew into the room. The Buddha said:

– A lattice should be installed to keep them out. When wind and rain blow inside, a shutter should be made. When the wind blows the shutter open, a fastener should be fitted. If it is difficult to open and close, a prop shaped like a goat’s hoof should be made for opening and closing it.

The room had no door. The Buddha said:

– A door should be installed, together with a crossbar and lock.

In the bathhouse, water jars placed on the ground caused the water to become cold and unusable. The Buddha said:

– Shelves should be installed on both sides of the bathhouse, and the water jars placed upon them. They should be neither too high nor too low, but approximately knee-high.

Lighting a fire directly on the ground damaged the earth. The Buddha said:

– A fire should not be lit directly on the ground. Bricks or stones should first be laid upon it.

When the fire was blazing fiercely, a bhiksu entered the room and fainted. The Buddha said:

– One should not enter while the fire is blazing fiercely. Wait until it has subsided, and then enter as appropriate.

They scattered the fire, causing it to go out quickly. The Buddha said:

– It should be gathered together in one place.

They did not know what implement to use to gather the fire. The Buddha said:

– An iron shovel should be used.

When a bhiksu was overcome by the heat and fainted, a little man-thanh seed oil mixed with dry provisions should be thrown into the fire; he would then regain consciousness. There was a foul odor. The Buddha said:

– Incense should be burned.

Their eyes watered. The Buddha said:

– Dab them with a lump of dry provisions. If the watering still does not cease, moisten fragments of du-cam fruit, form them into small pellets, and use them to dab away the tears.

There were no benches in the room on which to sit. Each person brought his own, but they became soiled with oil. The Buddha said:

– They should be covered with grass.

Their feet became muddied and filthy from walking on the ground. The Buddha said:

– Grass should be spread on the ground.

They used dry grass, which caught fire. The Buddha said:

– Fresh grass should be spread instead.

Fresh grass was difficult to obtain. The Buddha said:

– Dry grass should be soaked until wet.

When bhiksus anointed their entire bodies with oil, they developed itching. They scratched themselves with bricks, stones, and their fingernails, injuring their skin. The Buddha said:

– When suffering from itching, one must not scratch with the fingernails; pumice stone should be used.

They used sharp pieces of pumice and incurred the same fault as before. The Buddha said:

– The sharp edges should first be ground away; only then may the stones be used.

After using them, they tossed them about carelessly, and they became lost. The Buddha said:

– They must not be carelessly discarded and lost. A cord should be attached to them, and they should be hung upon an elephant tusk or a peg.

The pumice stones became coated with sweat, oil, and grime, so they were frequently washed with water. The Buddha said:

– They should not be cleansed with water; they should be placed in the fire.

Many people entering and leaving caused the room to lose its warmth and become cold. The Buddha said:

– The door must be closed whenever anyone enters or leaves. A bhiksu should be appointed to guard the door.

The bhiksus engaged in idle chatter in the bathhouse. The Buddha said:

– One should not engage in idle chatter in the bathhouse. While bathing and washing, there are two proper modes of conduct: first, speaking in accordance with the Dharma; second, remaining silent like the noble ones.

The bhiksus bathed and washed inside the room, causing mud to accumulate and making it damp. The Buddha said:

– Water should not be used for bathing and washing inside that room. A separate washing room should be built.

Mud also accumulated in the bathhouse. The Buddha said:

– The floor should be paved.

(This describes the bathhouse system of the Western Region. Bricks are stacked into a shape resembling a heap of grain, narrow above and broad below. The center is approximately one zhang high, and the base is seven or eight Chinese feet wide.

A door is opened on one side, and the inside and outside are thickly and completely plastered with ash and mud. At the rear, a small niche is installed, within which a stone or bronze image is placed. After the image has been bathed, it is carried elsewhere.

Other people then enter, make offerings with sincere minds, and form aspirations as part of their regular practice. The expense is slight, but the merit gained is immeasurable. In the center is an earthen hearth about one foot deep.

When bathing, charcoal or firewood is burned in this hearth, with the temperature adjusted to suit the season. Lamps are lit inside the room, while smoke escapes through the window. According to the custom of the Western Region, everyone bathes before eating, unlike here, where people wash when hungry and bathe when full.

When one wishes to bathe, one puts on bathing trousers, enters the room, and squats to one side. After a while, when perspiration appears, oil is applied over the entire body, and another person is asked to rub and massage it. This can eliminate serious ailments, including chills, illnesses caused by cold, and illnesses caused by wind, without the need for other medicines.

It is not merely a matter of using hot water to wash away dirt and grime. Afterward, one enters a separate room and bathes the body with medicinal water. This is the bathing method of Sakra.

Because the Buddha’s teaching to the bhiksus concerned unfamiliar practices, and fearing that readers might not understand, I have added this explanatory note here. If one is not ill, these procedures may be reduced and performed as circumstances require. However, because Central India is hot, this method is seldom practiced there; it is practiced throughout the cold regions of the north.)

The bhiksus did not know what material to use for paving. The Buddha said:

– Bricks should be used for paving, or sand may be spread over the floor.

Water accumulated there. The Buddha said:

– A drainage channel should be made.

When water was poured, the person pouring stood below and the bather stood above, so the splashing water soiled their robes. The Buddha said:

– It should not be done that way. The bather should stand below and the person pouring the water above. When bathing and washing, one should use xi-moc, thao-dau, cow dung, and crumbled earth.

They obtained these things from elsewhere. The Buddha said:

– These materials should be stored in the bathhouse; one should not travel far to obtain them.

After bathing, their bodies became weak. The Buddha taught:

– You should eat a little.

When the hands were smeared with oil and perspiration, they could not readily be washed clean. If they prolonged the washing, they feared committing an offense. The Buddha taught:

– You should use a spoon to eat. When served hot gruel, you should also use a spoon.

When eating, they needed salt but had no leaf on which to receive it. The Buddha taught:

– You should keep a tray for holding salt.

The Buddha instructed them to build a bathhouse, but they did not know whom to assign to the work. The Buddha taught:

– You should have your disciples and pupils work on it together. If there is a donor, you should also ask the donor to help build it.

While bathing, they wiped and scrubbed one another’s bodies. The Buddha taught:

– When entering the bathhouse, you should bring a disciple inside and have the disciple wipe and scrub your body.

(The salt tray pertains to the custom of eating in the Western Regions, where salt is first served with slices of ginger beneath it. In this respect, the sacred teaching differs from the customs of this region. The tray was originally used to hold salt or to inspect water, because one did not wish to consume living beings [insects]. The Vinaya teaches: - Once the meal is finished, one should ask for no more.

The Sangha themselves supposed that the tray was to be used to retain a large portion of food and then give it to living beings, helping to relieve their hunger. This arose solely from an error on the part of those who transmitted the teaching.)

MŪLASARVĀSTIVĀDA

VINAYA MISCELLANEA.

Here ends the third fascicle.