根本說一切有部毘奈耶雜事

Fascicle Sixteen

Second summary verse in the fourth section of the separate teachings:

Walls, fences, nuns, and shaving implements;

Do not wear robes with a lustrous sheen.

Even what little is obtained should be equally divided;

You should understand what is pure and proper.

– The occasion arose in the city of Shravasti. After the householder Anathapindada had made his offering, so many monastics and laypeople came to the monastery that, after reflecting, “The monastery grounds have now become a thoroughfare; I should therefore build a wall around them,” the householder went to the Buddha and said:

“World-Honored One! These monastery grounds have now become a thoroughfare. I wish to build a wall around the garden. May I do so?”

The Buddha said:

“Householder, you may do as you see fit.”

The householder built walls enclosing all four sides. When the summer rains came, the water could not drain away and accumulated. Later, when the householder came to pay homage to the Buddha, he saw that water had pooled everywhere and thought, “When I built the walls before, I did not make drainage openings, so the water has accumulated like this. If the Buddha permits it, I shall make drains.”

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

“You may make drains as you see fit.”

At that time, cattle rubbed their bodies and butted their horns against the walls, damaging them. Seeing this, the householder thought, “Although I have built walls, I have not yet made a wooden fence...” and so forth, as related above. The Buddha said:

“A wooden fence should be made.”

Some wicked persons stole the wood and carried it away. When the householder arrived and saw that the fence had been stolen and was leaning over, he reported the matter to the Buddha and asked permission to dig a moat outside the fence.

The Buddha said:

“Do as you see fit.”

The householder dug a moat encircling the walls and fence.

The setting was as before. There was a bhikshuni named Tili whose hair had grown too long, so she went to a barber’s house to have it shaved. The barber thought, “These women of the Shakya clan are deliberately compelling me to work without payment...” and so forth, as before. At the bhikshuni’s request, the Buddha permitted the Bhikshuni Sangha to keep shaving implements... and they should shave one another’s heads in a secluded place.

– The setting was as before. After the Blessed One had ordained Nanda, Sundari made a beautiful Dharma robe, polished it until it was exceedingly lustrous, pressed it smooth, and sent it to Nanda. Wearing this fine robe and carrying an excellent bowl in his hand, Nanda walked briskly ahead of the assembly. The bhikshus reported this to the Buddha. Reflecting, “This fault arose because he wore a beautiful, lustrous robe,” the Buddha told the bhikshus:

“This is an unlawful act and should not be done. It is truly improper for the foolish Nanda to wear this beautiful robe, carry a fine bowl in his hand, and walk briskly ahead of the assembly. If a bhikshu wears a beautiful, lustrous robe, he commits an offense of transgression.”

After the Blessed One had prohibited the use of beautiful, lustrous robes, faithful Brahmins and householders offered such robes to the bhikshus. The bhikshus did not dare accept them. As related fully above, they said, “...Would this not leave us without wholesome provisions to carry into the next life? Please accept them.”

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

“You are permitted to accept them, but after accepting them, you must remove the robe’s beautiful sheen before using it as you see fit.”

The bhikshus rubbed the robes with their hands, but the sheen did not disappear. The Buddha said:

“Place them on bare ground, wet them, and then rub them.”

Yet this still did not remove it. The Buddha said:

“Soak them in water to fade their color.”

Yet the sheen still did not completely disappear. The Buddha said:

“After they have been soaked in water, use them as you see fit and have no doubts. If faithful Brahmins and householders offer beautiful, lustrous robes to the assembly, they should likewise be used in the manner described above.”

– The setting was as before. At that time, the Brahmins and householders of the city had an important matter to discuss, so they gathered in a hall and conversed together. They said:

“Do you know? When the ascetic Gautama and his shravaka disciples receive offerings, they do not divide them equally among themselves. In this respect, they are inferior to the followers of other paths.”

Among those at the gathering was a Brahmin who previously had no pure faith. He said to everyone:

“Tomorrow morning, my friends and I shall personally go and see whether Gautama’s community divides things equally among themselves.”

Everyone said:

“Good.”

The Brahmin then took two lengths of fine white cloth into Jeta Grove and, in the presence of the elder, presented the cloth to the Sangha of the four directions, saying:

“Noble One! I offer these lengths of cloth to the Sangha for its use as it sees fit.”

The elder said:

“Great Brahmin! May you enjoy health and long life. This cloth you have offered adorns and supports the mind, skillfully safeguards the supreme power of samadhi for the attainment of wondrous bodhi, and brings the enjoyment of excellent garments among humans and devas.”

Hearing this, the Brahmin feigned a reverent demeanor, paid homage, and departed.

The Blessed One then told the Venerable Ananda:

“You should tell the bhikshus that this Brahmin deliberately came to the monastery seeking to find fault and therefore offered these lengths of cloth. The bhikshus should divide them equally, each taking a small portion to patch a robe, make a fastening cord, or make a handkerchief for personal use.”

Obeying the Buddha’s instruction, Ananda told the bhikshus:

“The Blessed One has said that this Brahmin came seeking to find fault. You should equally divide the lengths of cloth he offered, each taking a small portion to patch a robe, make a fastening cord, or make a handkerchief for personal use.”

On hearing this, the bhikshus said to the Venerable One:

“We shall faithfully practice according to the Blessed One’s instruction.”

Having received the cloth, the bhikshus divided it equally and used it as instructed. Early the next morning, the Brahmin stood at the city gate. At that time, the bhikshus donned their robes, took their bowls, and entered the city to seek alms. As they reached the city gate, the Brahmin said:

“Noble Ones! How did you use the lengths of cloth I offered to the Sangha?”

One bhikshu said to the great Brahmin:

“After receiving the cloth, the Sangha divided it equally among us. I used my share to patch a torn robe.”

Another said:

“I used my share to make a cord for fastening my robe.”

Another said:

“My share was a square the size of a hand, and I used it to make a handkerchief for personal use.”

Hearing this, the Brahmin thought, “Everything we said was untrue. We contemptuously slandered the Shakyan ascetics, saying that when they received offerings, they did not divide them equally among themselves. Now I have personally verified that these bhikshus are endowed with virtue. They are truly fair-minded, impartial, and free from factionalism. I should therefore go forth among them.”

Having thus given rise to faith, the Brahmin went to see the Buddha, bowed his head at the Buddha’s feet, and said:

“I beseech the World-Honored One, in his compassion, to permit me to go forth under the well-taught Dharma and Vinaya and receive full ordination, thereby attaining the status of a bhikshu, so that I may diligently cultivate the holy life.”

The Blessed One said to the Brahmin:

“Excellent! Excellent! You are able to give rise to this noble aspiration and seek to go forth. The wise fully understand that those who go forth possess five supreme benefits,” and he taught this matter in detail, up to saying, “The Blessed One and all the noble ones praise it. You should therefore seek to go forth.”

The Blessed One said to the Brahmin:

“Come, bhikshu!”

He immediately went forth and received full ordination. Diligent, rightly mindful, valiant, and unremitting, he shattered the wheel of birth and death in the five destinies, as related fully above. He eliminated all afflictions and attained arhatship, and even Shakra, Brahma, and the other devas paid him reverence.

The Buddha told the bhikshus:

“By knowing how to accept only what is sufficient and by helping others, such benefits are obtained. Therefore, bhikshus, if you receive cakes or food, even an amount as small as a leaf, the assembly should divide it among themselves. If you receive robe material, even a piece as small as that needed to make a lamp wick, the Sangha should likewise divide it among themselves.”

– The setting was as before. At that time, there was a Brahmin in the city who always delighted in purity and wished to go forth. He thought, “I shall go forth under a Dharma in which purification accords fully with my wishes.”

That brahmin went everywhere seeking, visiting the places of practice of non-Buddhist ascetics and brahmins. He saw some people who, after relieving themselves, did not cleanse themselves; others entered the water and used hundreds of lumps of earth for cleansing. He saw many foul practices or numerous complicated procedures, none of which pleased him or constituted a refuge. The brahmin thought: “I have looked everywhere, but nothing has pleased me. Only the Sakyan ascetics remain for me to visit and observe.”

When he arrived at Jeta Grove, he encountered the Venerable Shariputra carrying a vessel containing about three sheng of water toward the latrine. Seeing this, he thought: “This is the foremost disciple of the ascetic Gautama. I shall go and see how they cleanse themselves,” and followed behind him.

When an arhat is not in meditative concentration, he cannot discern the intentions of others. Seeing someone following him, Shariputra mindfully contemplated why this brahmin was following him and learned that, because the man was seeking purity, he was observing whether Shariputra’s practice was proper or improper. The Venerable then contemplated whether the man possessed roots of virtue and with whom he had a karmic connection. He saw that the man had previously planted roots of virtue and had a karmic connection with him.

Having reflected thus, the Venerable arranged his Dharma robe upwind and, wearing only his saṃkakṣikā and lower garment, placed seven crumbled lumps of earth, each shaped like half a peach, in a row on one side of the brick platform. On the other side he likewise arranged a row of seven lumps and placed one further lump separately. The Venerable took one wiping stick and three lumps of earth into the latrine, but did not close the door, thereby allowing the other man to observe from a distance.

After relieving himself, the Venerable used the wiping stick to clean his body. Then, holding one lump of earth in his left hand, he cleansed the lower part of his body; next, he used one lump to cleanse the place of urination. Once clean, he used another lump of earth to cleanse his left hand.

Holding the water vessel in his right hand, he went to where the lumps of earth had been placed and rested the vessel on his left thigh so that the water flowed slowly. (If there is a three-pronged stand upon which to place the vessel, it is very convenient.) First, he used the seven lumps of earth, one by one, to cleanse his left hand. He then used the other seven lumps to cleanse both hands, washing them until they were thoroughly clean.

Afterward, he used the remaining lump to scrub and wash the water vessel. When he had finished, he slowly emerged with calm and dignified deportment, put on his Dharma robe, and washed both feet with water. He then entered his room and rinsed his mouth three times with clean water, after which he attended to other matters as he wished.

Seeing this, the brahmin developed profound faith and thought: “Excellent! This essential practice could not be improved upon! The non-Buddhist ascetics use as many as a hundred lumps, yet they cannot equal the Sakyan ascetics, who need only fourteen.”

Having thought thus, he bowed his head at Shariputra’s feet and said:

“Venerable One! I now pray to go forth in your well-proclaimed Dharma and Vinaya and to receive full ordination, thereby attaining the status of a bhikshu. I wish to cultivate the holy life and dwell without heedlessness.”

Shariputra said:

“Excellent! Excellent! Brahmin, that you can arouse such a supreme aspiration is wholly virtuous. As the Buddha taught, the wise, seeing five benefits, should delight in going forth. These five are:

1. The merit of going forth benefits me and cannot be obtained by others on my behalf. Therefore, the wise should seek to go forth.

2. Knowing that I am of humble status and subject to the commands of others, after going forth I shall receive offerings, homage, and praise from others. Therefore, the wise should seek to go forth.

3. After passing away from this life, I shall be reborn in the heavenly realm, far removed from the three evil destinies. Therefore, the wise should seek to go forth.

4. By renouncing worldly life, I shall escape birth and death and attain the unsurpassed peace of nirvana. Therefore, the wise should seek to go forth.

5. I shall constantly be praised by the Buddhas, the assembly of shravakas, and all noble beings. Therefore, the wise should seek to go forth.

“You should contemplate these benefits and, with a sincere heart, cast aside the net of worldly life and seek great merit.”

Having instructed him thus, the Venerable allowed him to go forth and receive the ten precepts. He next conferred full ordination upon him. In accordance with the Dharma, the man received instruction and diligently practiced, severed the afflictions, realized the unproduced Dharma, and attained the fruit of arhatship.

Freed from the defilements of the three realms, he regarded gold as no different from earth. Just as a knife cuts through fragrant oil, he fully comprehended that there are not two characteristics. Like a hand moving through empty space, his mind was entirely unobstructed.

With great wisdom he shattered the shell of ignorance. He possessed all the three knowledges, six superknowledges, and four unobstructed eloquences. He abandoned all craving and attachment to gain, offerings, and honor within the three realms, and was praised by Shakra and the other devas.

Shariputra then brought this arhat disciple before the Buddha. Together they bowed their heads at the Buddha’s feet and recounted all the foregoing events.

The Buddha said to Shariputra:

“You have skillfully employed such excellent means to guide sentient beings into my Dharma. On this occasion, I shall establish a precept concerning the practice of cleansing, whose blessings and benefits are boundless.”

(Upon examining this sacred teaching, spoken directly from the Buddha’s golden mouth, one sees that it accords with what should be practiced and does not contradict correct principles. It is only because earlier Vinaya collections were deficient that, although a little of this practice was transmitted, its essential details were not thoroughly explained. Consequently, practitioners had no basis upon which to rely, and this Dharma remained deficient for seven hundred years.

Some used soft wooden tubes for cleansing; some used cloth to wipe the body; others wiped their hands upon stones, but nowhere did anyone use earth. Such practices may not accord with the fundamental teaching, so that, in seeking cleanliness, one instead becomes defiled. Now that a bright and lucid mirror has been provided, whether one follows it or not depends upon whether one reverently obeys or treats it with contempt.)

At that time, the bhikshus had doubts and asked the Blessed One:

“Through what karmic causes and conditions did the Venerable Shariputra use the practice of cleansing to tame and guide that brahmin, causing him to go forth and ultimately attain final nirvana?”

The Buddha told the bhikshus:

“It was not only today that he tamed that man and brought him peace and happiness. In the past, too, he used an act of purification to tame him, causing him to abandon his band of brigands, take refuge in the Three Jewels, and undertake the five precepts. Listen attentively:

“Long ago, in a certain village, a brahmin married and had a daughter of beautiful appearance. When she had just reached maturity, she still lived at home. One night, five hundred brigands entered the village to plunder it. Being thirsty, the leader of the band wanted water to drink and entered the brahmin’s house in search of water. Seeing the young girl, he said:

“‘Girl! I am thirsty. If there is water, bring it here.’

“After saying, ‘Please wait a moment,’ the girl hurriedly lit a lamp to inspect the water.

“The brigand leader asked:

“‘What are you looking at?’

“She replied:

“‘I am inspecting the water.’

“He asked:

“‘What is there to inspect?’

“She replied:

“‘I fear there may be grass or hair in it, which could cause illness if drunk.’

“He said:

“‘I am a brigand who intends to harm your village and commit an unrighteous deed. I deserve to be given poison to drink. Why worry that grass or hair might make me ill?’

“Hearing this, the girl spoke this verse:

Brigands habitually act

By plundering others’ wealth.

Whatever deeds you may commit,

I shall still act according to Dharma.

“After ascertaining that the water was clean, the girl gave it to the brigand. When he had finished drinking, the brigand leader became pleased and said to the young girl:

“‘Become my younger sister, and have no fear!’

“The girl said:

– I truly have no need for such robbers as brothers. They constantly harbor the thought of plundering the property of others. Upon seeing them, the owners of the property will shoot poisoned arrows, and the robbers will die in suffering beyond description. If I heard that you had died, my anguish would be twice as great. Now, if you can take refuge in the Three Jewels and observe the Five Precepts, I shall agree to be your younger sister.

The robber spoke gently to the girl:

– Your words are excellent; I shall do as you say.

The girl then explained the Three Refuges and the Five Precepts, causing them to give rise to faith. The robbers all undertook to observe them and then found a way to abandon their course and return home.

– Bhikshus, do not think otherwise. The leader of the robbers in that former time is now this brahmin. That girl is now Shariputra. In the past, because she was pure and clean, she inspected the water and caused the robbers to receive the precepts, abandon evil, and take refuge. Now he has again employed that Dharma of purification, inspiring their admiration and delivering them from the river of craving onto the shore of nirvana, forever escaping the ocean of suffering and eternally realizing the unborn.

The Buddha told the bhikshus:

– You should know that this is a practice to be performed regularly and always kept in mind. Purification in this manner brings great benefit: it makes the body clean and causes the devas to show reverence. Therefore, bhikshus, from this day onward, all bhikshus, bhikshunis, shikshamanas, male shramaneras, female shramaneris, upasakas, and upasikas who take refuge in me and accept me as their teacher must purify themselves as Shariputra does. Anyone who does not purify himself in this manner must not circumambulate stupas in practice, bow to the Buddha, or recite sutras; must not bow to others or receive the bows of others; must not eat food or sit upon the Sangha’s beds or seats; and must not enter among the Sangha. Because such a person’s body is impure and not in accordance with the Dharma, the devas who behold him will not give rise to joy, and the practice of mantras will not be efficacious. Whoever violates this incurs an offense of wrongdoing. If someone who has not purified himself offers a meal to the Sangha, copies sutras, or makes images, he gains very little merit because of his disrespect. Early in the morning and after the midday meal, anyone who does not clean his teeth must not eat; his observance of the fasting precepts is also invalid, and he incurs the same offense as before. You should follow my teaching and must not belittle yourselves by engaging in impure practices or acting with indolence, heedlessness, and baseness, for you will fall into the evil realms.

When the bhikshus heard the Buddha’s instruction, they were all greatly delighted and practiced in accordance with the Dharma.

The third summary verse in the fourth special section:

The conditions for mending and sewing according to circumstances;

Bright Moon, having heard, readily comprehended;

Relying upon this, know the distinctions;

Three persons sit together and listen.

– The occasion took place in Anathapindika’s Grove in the city of Shravasti. At that time, the bhikshus wore old robes and, having no concern for preserving them, allowed all the edges of their robes to become torn. The bhikshus reported this to the Buddha.

The Buddha said:

– Use thread to mend the torn places.

They sewed across them, but the thread came loose again, so they used strong thread and sewed them very firmly. The Buddha said:

– You should regard the sanghati robe as you regard the skin upon your body.

Some bhikshus had no additional undergarment and therefore constantly wore their great robes. Sweat flowed from their armpits, making the robes soiled, foul-smelling, and impure, and causing them to deteriorate quickly. The bhikshus reported this to the Buddha. The Buddha said:

– Sew an additional piece of cloth over the place beneath each armpit.

The bhikshus did not know how such a patch should be sewn. The Buddha said:

– Use a piece of cloth one and a half spans wide and one cubit long, and sew it over that place as a patch. It should not be white but should be dyed a subdued color.

They used a kashaya color. The Buddha said:

– Do not use red stone or red earth for dyeing. (This is the gandha color, red and black, which may stain another robe.)

The bhikshus sewed the patches on very tightly. The Buddha said:

– They should be sewn on only loosely.

They sewed a patch on one side. The Buddha said:

– Patches should be sewn over both edges of the robe; thereafter it may be worn with either side uppermost or lowermost, as desired. If it develops an unpleasant odor, it must be washed clean regularly.

– The setting was as before. A certain brahmin married, and before long a daughter was born to him, whom he named Bright Moon. When she reached maturity, Bright Moon was ordained by Mahaprajapati and received full ordination.

At that time, Mahaprajapati led five hundred bhikshunis to see the Buddha. They bowed with their heads at his feet and then sat to one side. After expounding the Dharma, the Buddha sat in silence.

Having heard the Dharma, Mahaprajapati rose from her seat, arranged her robe over one shoulder, joined her palms respectfully, and said:

– Blessed One! You have expounded the Vinaya for the bhikshus. Out of compassion, please expound it also for the bhikshunis.

The Buddha said:

– It is not possible for the Tathagata, the Great Teacher, personally to expound the Vinaya Dharma to the bhikshunis. Yet if there is anyone within the bhikshuni community who can hear it once and retain it, I shall expound it to her.

Bhikshuni Bright Moon, who was seated in the assembly, then rose, joined her palms, and said:

– Blessed One! Please expound it. I hope to comprehend your teaching after hearing it once.

When she heard the Buddha’s exposition, she comprehended it without error. The Buddha told the bhikshus:

– Among the bhikshuni shravakas in my teaching, Bhikshuni Bright Moon is foremost among those who comprehend after hearing something only once.

The Buddha reflected:

– A person like Bright Moon cannot be found everywhere, and even someone resembling her is difficult to find. Therefore, bhikshus should receive and retain the Vinaya of the bhikshunis and expound it to them. They should also instruct them and answer their questions when asked.

As the Blessed One taught:

– By relying upon the precepts, abiding in the precepts, and cultivating in accordance with the Dharma, concentration and wisdom arise in proper correspondence with principle. This Bhikshuni Bright Moon followed my teaching. Because she relied upon and abided in the precepts, concentration and wisdom arose powerfully within her. She exerted herself diligently—as explained extensively above—and attained the fruit of arhatship, shattered the wheel of the five destinies, and escaped the ocean of birth and death.... Shakra, Brahma, and the devas all made offerings to her.

At that time, the bhikshus all had doubts and asked the Blessed One:

– What karma did this Bhikshuni Bright Moon formerly perform, through the ripened result of which she is now exceedingly intelligent, possesses great eloquence, and is called foremost in remembering what she has heard; and through which she went forth and cultivated within the Buddha-Dharma, eradicated the afflictions, and realized the fruit of arhatship?

The Buddha told the bhikshus:

– The karma formerly performed by this Bhikshuni Bright Moon has now ripened into its result, as explained extensively elsewhere.

– Bhikshus! Ninety-one kalpas ago, when the lifespan of human beings was eighty thousand years, a Buddha named Vipashyin appeared in the world, fully endowed with the ten epithets. Accompanied by twelve thousand bhikshus, he traveled to the city of Bodily Wisdom and stayed in the Forest of Supreme Wisdom. At that time, a householder in the city married, and before long a daughter was born to him. When she grew up, her father, who had reverent faith, took her on the day of the Invitation Ceremony to the bhikshunis’ monastery and offered razors and needles to the bhikshuni Sangha for the Invitation Ceremony. Seeing this wholesome deed, the girl gave rise to joy and said to her father:

– I too wish to join the bhikshuni Sangha in participating in the Invitation Ceremony.

Her father said:

– Excellent! Do as you wish.

The girl then brought razors, sewing needles, gold, silver, precious gems, and various other articles and presented them to the bhikshuni community for the Invitation Ceremony. She then knelt before the leader of the community, joined her palms, bowed, and made this vow:

– I pray that, through these roots of goodness gained by respectfully performing meritorious deeds and making offerings to the bhikshuni community, I may in future lives attain great wisdom and great eloquence and be fully endowed with the ability to hear and remember.

Bhikshus, do not think otherwise. The girl of that former time is now Bright Moon. In the past, she offered razors and other articles to the bhikshuni community, thereby creating roots of goodness. She also made an extensive vow that in a future life she would attain great eloquence and be fully endowed with the ability to hear and remember. Because of those karmic conditions, she now experiences this result.

Furthermore, in the time of Buddha Kasyapa, she went forth and practiced as a bhiksuni, maintaining the precepts purely throughout her life, yet in the end she still did not attain fruition. At that time, her preceptor among the bhiksunis was foremost in hearing and retaining that Buddha’s Dharma. The disciple made this aspiration:

– In this Buddha’s Dharma, my preceptor is foremost in complete retention. As the Buddha has predicted, in a future age when the human lifespan is one hundred years, a Buddha named Sakyamuni will appear in the world. I shall go forth in that Buddha’s teaching, and that Buddha shall also predict that I will be foremost among the bhiksunis in hearing and retaining the teachings. Through the power of that former aspiration, she now experiences this result.

You should know that if karma is wholly black, it brings a black result ... as explained extensively above. Therefore, you must train in this way.

The setting was as before. Two bhiksus, one old and one young, were traveling through the countryside together and came to the city of Sravasti. The elder bhiksu went to the Deer-Mother Monastery. After entering Anathapindika’s Grove to reside there for a time, the younger bhiksu requested a bhiksu as his teacher of dependence and said to him:

– Acharya, I left my robes and bowl at that monastery. Please allow me to go and retrieve them.

The teacher said:

– Go quickly and return as the matter requires.

He replied:

– If there is no other matter there, I shall return immediately.

After bowing at his teacher’s feet, the bhiksu went to that monastery. The Sangha there had previously established a rule that anyone without a teacher of dependence was not permitted to remain there even for one night. The bhiksu therefore approached another monk and requested dependence. Early the next morning, wishing to leave, he went to his teacher’s room, knocked on the door, and said:

– I respectfully pay homage to the Acharya. Are the four great elements of your body in good health?

The teacher replied:

– I am unwell.

The bhiksu thought, “It would certainly be improper for me to leave immediately while my teacher is ill. It was for this reason that the Blessed One established dependence, so that we might care for one another. I should now remain here and leave only after my teacher has recovered.”

After attending upon his teacher until he recovered, he said:

– Please look after the bedding, teacher. I wish to depart.

The teacher said:

– Are you lacking anything?

He replied:

– I lack nothing, but I never originally intended to remain here. I came only temporarily to retrieve my robes and bowl. Because this community has established that even one who stays for only a single night must have dependence, I feared violating the Sangha’s rule and therefore requested dependence. When I saw that you were ill, I thought it would be truly improper to leave while my teacher was sick. I have now explained my intention clearly.

The teacher praised him:

– Excellent! Excellent, Venerable One! Disciples and resident pupils should care for their preceptors and acharyas. Other disciples and resident pupils should likewise treat both teachers in this way, increasing wholesome qualities day and night like a lotus rising above the water. This is a virtuous deed. May you travel safely, and always remain vigilant without becoming heedless.

The bhiksu bowed to his teacher, took his leave, and gradually returned to Anathapindika’s Grove. He approached his teacher, joined his palms, and paid homage. The teacher said:

– Excellent, Venerable One! You have only just returned. Why were you away so long?

He related the entire matter to his teacher. The teacher said:

– Excellent, Venerable One! You acted well. You honored and cared for your teacher, causing your wholesome roots to increase day and night like a lotus in the water.

The teacher then thought, “Since he previously took dependence under another, should I now grant him dependence again?”

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

– If one goes away temporarily with the intention of returning, one may remain dependent upon one’s former teacher and need not take dependence again.

– The setting was as before. There was a bhiksu devoted to the cultivation of meditation. Another junior bhiksu sought to take dependence under him. The former thought, “As the Buddha taught, one should sooner become a butcher than allow another to go forth and receive full ordination without instructing him. As this applies to a resident pupil, so does it apply to a disciple. I practice meditation and have no opportunity to instruct him, so I should entrust him to another and ask that monk to teach him recitation.”

He approached a bhiksu and said:

– Venerable One, please teach the scriptures to this person.

The other replied:

– I shall teach him to recite if you promise to provide for him whenever he lacks anything. If so, I shall comply.

He said:

– If he lacks anything, I shall provide it myself.

After being instructed for some time, the disciple fell ill. His teacher of dependence provided for him in accordance with the Dharma until he recovered. The teacher of dependence then contracted an illness, but the disciple did not care for his teacher in return. This happened three times, yet the disciple still did not attend upon him.

The teacher said:

– Go and seek dependence elsewhere.

The disciple replied:

– Your granting me dependence is itself an act of kindness. I have committed no fault, so why do you drive me away?

– You have no fault, but I do. When you were ill, I personally cared for you. I have now fallen ill for the third time, yet you have never attended to me. Since you have behaved with such disrespect, if anyone else grants you dependence, you should remain with that person.

The disciple had to remain silent and could make no reply.

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

– One must attend upon one’s teacher of dependence and regard him as one’s father and mother. Whoever acts contrary to this commits an offense of transgressing the Dharma.

At that time, an Acharya who taught recitation fell ill, but the disciple who received teachings from him did not care for him. When the teacher recovered, the disciple returned to study the scriptures. The teacher said:

– Go away. When I was ill, you never once attended to me. Who could teach and instruct you? Seek someone else to instruct you.

The disciple had to remain silent. The bhiksus reported the matter to the Buddha. The Buddha said:

– One should care for one’s teacher of dependence, and one must also provide for one’s recitation teacher.

On another occasion, both a teacher of dependence and a recitation teacher fell ill, and their disciple did not know which one he should provide for. The bhiksus reported the matter to the Buddha. The Buddha said:

– One who is able should provide for both teachers. If he is unable, he may provide for his teacher of dependence. Without a recitation teacher, one may remain as one wishes; but without a teacher of dependence, one may not reside there.

– The setting was as before. A bhiksu allowed a man to go forth and receive full ordination, but then left him behind and traveled through the countryside, providing him neither robes nor food and giving him no instruction in the Dharma. The disciple had to seek dependence under another monk. In accordance with the Blessed One’s teaching, this teacher of dependence supported him with robes and food and instructed him in the Dharma through the four means of embracing others: generosity, loving speech, beneficial conduct, and cooperation. The disciple came to love and revere his teacher of dependence many times more deeply and had no wish to leave him.

Sometime later, having completed his travels, the disciple’s preceptor returned to Anathapindika’s Grove. The younger bhiksus all went out to receive him, and the elder bhiksus all welcomed him. Although the former disciple saw him, he did not rise from his seat. The bhiksus said:

– Seeing the Venerable One arrive, the young have all gone out to receive him, and the elders have welcomed him. Why, upon seeing your original teacher, do you not rise from your seat? Is that proper?

He replied:

– He allowed me to go forth and receive full ordination, but he neither supported me with robes and food nor instructed me in the Dharma. Why should I remember him and rise to welcome him when I see him?

The bhiksus said:

– Do not speak so. As the Buddha taught, if one relies upon a teacher, shaves off one’s beard and hair, dons the Dharma robes, and with pure faith goes forth to practice within the Buddha’s Dharma, then even by making offerings of the four requisites to that teacher throughout one’s life, one still could not repay his kindness. What you have said is truly unreasonable.

The disciple remained silent. The bhiksus reported the matter to the Buddha.

The Buddha said:

– Upon seeing his teacher, a disciple or pupil must rise. If he meets his preceptor again, he must immediately relinquish his former dependence.

As the Buddha taught, when one meets one’s personal preceptor, one relinquishes dependence. The bhiksus did not know how this was to be done ... this will be explained clearly below.

– The occasion and place were as before. A bhiksu served as the teacher of dependence for a young bhiksu. A fortnight later, when the time for the posadha arrived, the young bhiksu approached his teacher and said:

– Acarya! I bow before you and have a matter to request: I wish to undertake the posadha.

The teacher said:

– Venerable sir! How did I come to be your teacher?

He replied:

– I accepted the Acarya as my teacher of dependence.

– Since you are so arrogant and do not know how to show respect, who would grant you dependence? Go as you please and seek another teacher of dependence.

The disciple remained silent. The bhiksus reported this to the Buddha. The Buddha reflected: “This fault arose because the bhiksus did not pay homage to their teachers three times each day. Therefore, it should be known that pupils and disciples must personally approach and pay homage to their two teachers three times each day.”

He instructed the bhiksus:

– Therefore, you pupils and disciples must personally approach and pay homage to your two teachers three times each day.

– The occasion and place were as before. A bhiksu served as the teacher of dependence for a young man, caring for him, providing for him, and loving him as a son. The disciple had some business that required him to travel to another residence, so he said to his teacher:

– Acarya! Please look after my room, lodging, and bedding. I wish to travel among the people.

The teacher replied:

– Is there anything you lack?

He replied:

– Acarya! I lack nothing at all. I merely wish to travel among the people and will return before long.

The teacher said:

– If you regret your decision halfway there, you should turn back.

He replied:

– Very well! I shall follow your instruction and return.

Halfway there, he indeed regretted his decision and thought: “Whatever I need, my teacher of dependence provides. It is truly unreasonable for me to abandon him and leave. I should therefore return.”

Seeing him return to the residence, the teacher asked:

– Did you forget something and therefore return?

He replied:

– I did not forget anything. But halfway there I thought: whatever I need, my teacher of dependence provides. What more could I seek outside by traveling? Therefore, I returned.

The teacher said:

– Excellent.

The teacher then thought: “Should he remain under dependence as before, or should I grant him dependence anew?”

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

– If the teacher of dependence retains loving concern but the pupil does not, this is called not relinquishing dependence. If the teacher of dependence does not retain loving concern but the pupil does, this too is called not relinquishing dependence. If both retain loving concern, this likewise is not called relinquishment. If both relinquish it, then dependence is said to have ended.

– The occasion and place were as before. A certain bhiksu was the leader of an assembly and had many young men who came to study under him. One day, the teacher suddenly fell ill, but none of his pupils attended to him. Even when he became ill for the third time, they still did not inquire after him. When the teacher recovered, all the disciples came and asked him to instruct them in their studies or teach them recitation.

The teacher said:

– Venerable ones! I fell ill three times, yet not one of you came to care for me. Whoever sees such arrogance in you and is still willing to teach you—go and study under them.

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

– You should care for the teacher who instructs you in reading and recitation.

They then devoted themselves to caring for the teacher but neglected their cultivation of wholesome Dharma. The Buddha said:

– You should take turns.

At that time, there was an old and infirm bhiksu who had previously entered into dependence. Another person told him:

– Old man, tomorrow it is your turn.

He replied:

– Why must I constantly attend upon the teacher? You are at ease, while I am always serving him.

The others said:

– This is a wholesome deed, as the Buddha taught: “Whoever cares for the sick cares for me.” You are a good man; do as you think fit.

He then cared for the teacher, who recovered from his illness. He approached him and said:

– Teacher, please instruct me in reciting the sutras.

The teacher replied:

– Wait; it is not yet your turn.

Later, he approached again and said:

– Please teach me to recite them from memory.

The teacher replied:

– It is not yet your turn.

He said to the teacher:

– When it is time to provide for and serve you, it is my turn; but when it is time to teach reading and sutra recitation, it is someone else’s turn. May the teacher remain here in peace; I shall go elsewhere.

The teacher said:

– Wait. Whatever you need, tell me, and I shall do it all.

He remained silent. The bhiksus reported this to the Buddha. The Buddha said:

– One who serves regularly should not be treated like the others. He should not be passed over in favor of another person’s turn.

At that time, there were two people, one intelligent and the other slow-witted. When the teacher instructed the intelligent one, he used lengthy passages, and the slow-witted one was left behind.

The Buddha said:

– He should be taught again.

– The occasion and place were as before. The Group-of-Six Bhiksus went together to the home of a disciple. A bed was brought out and offered to them. All six sat upon it together, causing the bed to collapse, whereupon they all laughed loudly. Seeing this, the other bhiksus said:

– Venerable ones! You have acted contrary to the Dharma, yet instead of feeling ashamed, you laugh loudly.

They replied together:

– Have we been drinking alcohol or eating onions and garlic?

– Before long, you too will see what you have done.

They asked:

– What have we done that is contrary to the Dharma?

– Do you not see that the bed has been badly broken?

They replied:

– Has all the wood disappeared, and have all the carpenters died?

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

– Six people must not sit together upon one bed.

They then seated five people upon one bed, and the same fault occurred as before. The same happened with four people. The Buddha said:

– Four people must not sit upon one bed. Three people may sit upon one bed, but if the wood is very old, only two may sit upon it. Only one person may sit upon a small bed. Whoever violates this incurs an offense of transgressing the Dharma.

The fourth summary verse in the fourth special section:

In nursing the sick, except intrinsic offenses;

Mutual resentment, being unable to receive;

Kings and ministers do not receive the precepts;

Beheading should not be done.

– The occasion and place were as before. The venerable Upali said to the Blessed One:

– As the Buddha has taught, if we encounter a sick person, we should serve them. What things may we use to provide for them?

The Buddha said:

– Upali! Apart from things involving intrinsically wrongful offenses, you may freely provide any other pure things.

– The occasion and place were as before. The venerable Upananda had a sramanera who wished to receive full ordination. He therefore invited a karman acarya, an instructing acarya, and seven others, and then brought the sramanera along carrying a sitting mat. The sramanera arrived at the ordination ground first, sprinkled it with water, swept the ground, and spread out the sitting mats, but the others had not yet arrived. Upananda looked to either side and saw flowers blooming on a tree, so he instructed the sramanera:

– Climb up and gather those flowers as an offering to the Sangha.

Obeying him, the sramanera climbed up to gather the flowers, but fell to the ground and broke his arm, and thus could not receive full ordination. The bhiksus reported this to the Buddha. The Buddha said:

– You should know that when the foremost crown prince of a wheel-turning king is about to receive the consecration ceremony and ascend the royal throne, he must be guarded with redoubled care during that period. One who is about to receive full ordination is likewise and must be lovingly protected with great care. Therefore, you must not order such a person to climb a tall tree. Whoever orders him to climb a tree incurs an offense of transgressing the Dharma.

– The occasion and place were as before. There was an elder named Visala who was a trusted servant of King Prasenajit. One day, having committed some fault, the elder was reprimanded by the king. He thought: “It is truly difficult to serve a sovereign for long. I should distance myself from him. I ought to go and seek ordination.”

Having reflected in this way, he went to Jeta Grove. It was customary for the Group-of-Six Bhiksus to appoint one person to guard the monastery gate. Upananda was standing before the gate, and when he saw Visala approaching, he spoke to him pleasantly:

– Welcome! Why is it as difficult to see you as the new moon at the beginning of the month?

Visala replied:

– Venerable sir! Have you not heard the worldly saying: “Rare meetings inspire respect; frequent encounters breed contempt”?

Upananda asked:

– Visala, why have you come here?

He replied:

– Noble sir! It is truly difficult to serve a king. Although one may please him for the present, in the end one may still lose one’s life. I wish to go forth. I hope you will kindly ordain me.

“Worthy sir, your arousing this aspiration is indeed an excellent thing. The five supreme benefits of going forth have been explained clearly before. The Buddhas, the sravakas, and all the wise praise it together. Now is truly the proper time.”

They took Vastness to go forth and receive full ordination.

At that time, King Victorious Light asked his ministers:

“Why have I not seen Vastness? Is he ill?”

They replied:

“He is not ill, but because the great king rebuked him, he departed and went to the Jeta Grove to go forth.”

The king asked:

“Who did this?”

They replied:

“The venerable Upananda.”

On hearing this, the king became angry and sent a messenger to convey this message:

“Venerable sir! Whenever someone is rebuked by me, you immediately allow him to go forth. Now you should also ordain me, together with Crown Prince Evil-Born, Victorious Garland, and Rain-Bringer. Then you may proclaim yourself king and rule the cities and towns.”

The messenger went to the monastery and fully conveyed the king’s words.

On hearing the king’s message, Upananda told the messenger:

“Take my words back and tell your king: ‘Come to the monastery, bringing Evil-Born, Victorious Garland, and Rain-Bringer, and all go forth together. What harm would there be if I became king? Did I ever go to Vastness’s house and entice him to go forth? He came of his own accord to make the request, and only then did I deliver him. Such benefit always brings boundless merit.’”

On hearing this, the king became displeased and reproached him. The bhiksus reported the matter to the Buddha. The Buddha reflected, “Ordaining a king’s chief minister has caused such trouble. Therefore, persons of this kind should not be ordained hastily.”

He told the bhiksus:

“You should know that Upananda is a foolish man. By ordaining the chief minister Vastness, he caused the king to harbor resentment. Therefore, a bhiksu should not ordain a chief minister. When such a person comes seeking ordination, he must be questioned:

“‘Are you a royal minister?’ If anyone ordains him without questioning him, he commits a transgression of the Dharma.”

After the Buddha had established this rule, some people came from foreign countries. No one knew them well, and the kings of their native lands had not yet granted them permission. When they approached bhiksus and requested to go forth, the bhiksus were doubtful and would not ordain them.

The Buddha said:

“If people from foreign countries such as these come, you should allow them to go forth. Do not hesitate.”

– The setting was as before. On one occasion, the elder Ananda had just shaved his beard and hair. Early in the morning, he put on his robe, took his alms bowl, entered the city to seek alms, and came to a certain crossroads. There was a brahmin, a great scholar, seated in a lofty, beautiful, and spacious mansion, teaching the four Vedas to five hundred young brahmins. This learned man was arrogant and conceited, had no regard for proper conduct, was malicious by nature, and treated others with contempt. Seeing the Venerable Ananda, he ordered a disciple:

“Can you strike this bald-headed sramana on the head with your hand?”

The disciple replied:

“I can.”

Obeying his teacher’s command, the disciple clenched his fist and struck the Venerable One on the head.

Ananda looked all around. The brahmin grew even angrier and again ordered the disciple to strike the Venerable One on the head.

Thinking, “Why should I look?” Ananda silently departed.

After returning to the Jeta Grove, finishing his meal, and washing his bowl, the Venerable One said to the bhiksus:

“Elders! You should not go down that lane.”

They asked:

“What danger is there?”

“There is a malicious and discourteous brahmin there who teaches his disciples to recite the Vedas. He ordered one disciple to strike me on the head with his hand.”

The bhiksus asked:

“What offense did you commit that caused them to become angry?”

“I was without fault, yet I also became at fault.”

They asked:

“How was that?”

He replied:

“At first I was without fault, yet they ordered someone to strike me on the head. Because I looked around, they struck me again. At first I was faultless, but afterward I was at fault.”

On hearing this, Upananda asked:

“Venerable sir! What did you say?”

Ananda replied:

“It was only a minor matter.”

“I only heard part of it just now. Please tell it again.”

After hearing the entire account repeated, Upananda nodded repeatedly and kept uttering sounds of assent. He thought, “Now I know how to deal with that petty man.”

Upananda had a barber shave his head in every direction until it was perfectly smooth, and then rubbed it with oil until it shone. Early in the morning, he put on his robe, took his alms bowl, entered the city of Sravasti, and gradually made his way to the place where the brahmin taught. As they were occupied with other matters, they did not notice the bhiksu. Upananda walked back and forth many times directly in front of their house. Seeing him, the brahmin ordered a disciple:

“Go and strike that bald-headed sramana.”

On hearing this, Upananda said to the brahmin:

“You insensible creature! Why do you send someone else instead of coming to strike me yourself?”

Enraged, the brahmin came in person and struck Upananda on the head with his fist. Upananda immediately seized the man’s hand and said:

“You foolish creature! You struck Ananda, and now I must take you before the king.”

Upananda grasped his hand and dragged him forward. The brahmin cried out for his disciples to come and seize his other hand and pull him back. His disciples took hold of one another in succession and pulled backward. Upananda possessed tremendous strength and dragged the brahmin together with all five hundred disciples to the king’s gate. When angered, the Group of Six were capable of such deeds. When they reached the gate of the royal palace, the entire palace shook. Seeing this, the king asked his attendants:

“Go to the gate and see what has happened to bring a venerable member of the Group of Six here.”

They went outside and saw Upananda bringing five hundred young brahmins to the gate. They returned and reported to the king:

“The venerable Upananda is outside the gate.”

The king said:

“Summon him inside.”

Upon meeting the king, the Venerable One asked:

“Great King! If the venerable Ananda had not formerly gone forth, what position would he have held?”

The king replied:

“Venerable sir, he would have become a mighty Wheel-Turning King.”

“Then what would the king have been?”

He replied:

“I would have been his attendant.”

“Previously, the king established a regulation that bhiksus were to be regarded as crown princes and bhiksunis as royal consorts, granting them privileges not shared by others. The king has shown us great affection. Yet there is a brahmin who defied the king’s command, personally struck the venerable Ananda on the head, and then angrily struck me on the head as well. Is this proper?”

On hearing this, the king became furious and ordered a close minister:

“Go and cut off the brahmin’s hand.”

The minister immediately took the brahmin to the crossroads and proclaimed the matter to everyone. At that time, the brahmin’s parents, relatives, and friends came rushing over, weeping as though rain were falling and crying aloud:

“Alas, my son! Alas, my son!”

Together they approached the judicial minister and pleaded:

“Excellent minister! Our son is guilty, and therefore the king has ordered his hand to be cut off. He has violated the law, so this is no unjust punishment. But a brahmin earns his livelihood with his right hand; if you would cut off his left hand, it would truly be an act of mercy.”

On hearing this, the minister cut off the brahmin’s left hand. Later, as soon as the wound on the brahmin’s arm had healed, he concealed his left hand and raised his right hand to indicate the place being read in the book.

Seeing him raise his hand from afar, Upananda became extremely indignant. He returned to the king and reported:

“Great King! Your royal decree was supposedly carried out according to the law, yet it has instead become a source of pleasure.”

Although the king knew that nothing of this sort occurred in his realm, he nevertheless asked:

“Venerable sir! What have I done?”

Upananda replied:

“Previously, the king ordered the brahmin’s hand to be cut off, yet his hand still remains.”

The king summoned the minister and asked:

“Why did you not cut off the brahmin’s hand?”

“I did cut it off.”

“If so, why did the venerable Upananda see him raising his hand while teaching?”

The minister reported:

“I saw his parents weeping and begging, saying that a brahmin earns his livelihood with his right hand and asking that his left hand be cut off instead. Therefore, I cut off his left hand.”

The king declared:

“For the sake of his parents, you cut off the left one. Now, by my command, cut off the right one.”

The minister obeyed the command and cut off the right hand. With neither hand remaining, the Brahmin could only let both arms hang limp.

One day, Upananda passed by and asked:

– Why do you let your arms hang down instead of striking me on the head as you did before?

Hearing this, the man remained silent in grief, not knowing what to say. At that time, the Brahmins, elders, householders, and all the people were displeased and said:

– The Sakyan ascetics have no compassion. They bring about punishments, inflict suffering, and have people's hands cut off.

The bhiksus reported this to the Buddha. The Buddha reflected: "When a bhiksu has a person's hand cut off, such a fault arises. Therefore, bhiksus must not cut off people's hands or feet."

He told the bhiksus:

– Upananda is a foolish man. He has acted contrary to the Dharma of an ascetic and done what ought not to be done. Having left the household life and gone forth in my teaching, he has nevertheless committed evil karma. Any bhiksu who cuts off a person's hands or feet commits a Sthulatyaya offense.

The bhiksus had a question and addressed the Blessed One:

– Why did the Venerable Ananda protect that Brahmin, while Upananda intended to take revenge upon him?

The Buddha said:

– It is not only today that Ananda has had the intention to protect him, while Upananda has taken revenge by having his hand cut off. You should listen. In the past, in a garden fully provided with flowers, fruits, and bathing ponds, there lived a hermit. He sustained himself solely on roots, fruits, and water, wore garments of tree bark, and desired nothing. Sitting cross-legged beneath a tree, he contemplated the meaning of the Dharma. A monkey in the tree plucked a fruit and dropped it upon the man's bald head. The hermit spoke this verse:

I do not entertain the thought

Of causing you suffering unto death.

Through the offense you yourself have committed,

You will meet the retribution that takes your life.

Previously, the hermit had become acquainted with a hunter. On one occasion, while out on some business, the hunter entered the forest and came beneath that fruit-bearing tree. The hermit had some matter to attend to and had left the place. Seeing that the hermit was not there, the hunter rested for a while beneath the tree.

Then the monkey took a large fruit and hurled it at the hunter's head. The hunter was bald, and when the fruit struck him, his head began to bleed. Tormented with pain that pierced his very heart, the hunter looked up into the tree and saw the monkey moving among the branches. He took up his bow and shot it with a poisoned arrow. The monkey fell to the ground and died.

– Bhiksus, harbor no doubts. The hermit of former times is now Ananda; the monkey is now the Brahmin; and the hunter is now Upananda. In the past, he was protected by Ananda and had revenge taken upon him by Upananda. Even to the present day it remains so: one protects him, while the other forsakes him. Therefore, you should know that the karmic conditions one has created are never lost ... as explained extensively elsewhere.

FUNDAMENTAL VINAYA MISCELLANY

OF THE SARVASTIVADA

End of Fascicle Sixteen.