根本說一切有部毘奈耶雜事

Scroll Nineteen

Third summary verse in the fifth section of the Separate Division:

The Buddha turned the Dharma wheel three times;

Having first delivered the five men,

They did not change their forms of address by name, clan, and so forth;

At Kushinagara he proclaimed the concise teaching.

– Thus have I heard: At one time, the Blessed One was dwelling in the Deer Park, the Place Where the Seers Fell, near Varanasi.

At that time, the World-Honored One said to the five bhikshus:

“Bhikshus, this is the Noble Truth of Suffering. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, these are the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading to the Cessation of Suffering. When one gives proper attention to them, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of Suffering is a Dharma to be fully understood. Thus should you know it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Origin of Suffering is a Dharma to be fully understood. Thus should you abandon it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Cessation of Suffering is a Dharma to be fully understood. Thus should you realize it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Path Leading to the Cessation of Suffering is a Dharma to be fully understood. Thus should you cultivate it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of Suffering is a Dharma to be fully understood. Thus have I understood it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Origin of Suffering is a Dharma to be fully understood. Thus have I abandoned it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Cessation of Suffering is a Dharma to be fully understood. Thus have I realized it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus, this Noble Truth of the Path Leading to the Cessation of Suffering is a Dharma to be fully understood. Thus have I cultivated it. When one gives proper attention to this Dharma that has been heard, vision, knowledge, wisdom, and realization arise.

“Bhikshus! Because I fully understood these Four Noble Truths through the three turnings and twelve aspects, vision, knowledge, wisdom, and realization arose. Therefore, among devas, maras, Brahmas, shramanas, brahmins, and the entire world, I cast off all afflictions, my mind was liberated, and I immediately attained unsurpassed bodhi.”

When the World-Honored One taught this Dharma, the venerable Kaundinya and eighty thousand devas became free from dust and defilement and attained the pure Dharma eye.

The Buddha said to Kaundinya:

“Have you fully understood this Dharma?”

“World-Honored One, I have understood.”

The Buddha asked again:

“Have you fully understood this Dharma?”

“Well-Gone One, I have understood.”

Because Kaundinya fully understood this Dharma, he consequently received the name Ajnata Kaundinya. (Ajnata means “fully understood.”)

Upon hearing the Buddha teach in this way, a yaksha upon the earth cried out loudly to humans and devas:

“You should know that, in the Deer Park, the Place Where the Seers Fell, near Varanasi, the Buddha has extensively taught the three turnings and twelve aspects of the Dharma wheel. Thereby, among devas, humans, maras, Brahmas, shramanas, brahmins, and the entire world, he has brought great benefit, enabling those who practice the holy life together swiftly to reach the secure state of nirvana. The devas flourish, while the asuras decline.”

Through that yaksha’s proclamation, the devas and the Four Great Heavenly Kings all heard it clearly. In this way, passing successively onward, within a kshana it reached all six heavens of the desire realm; and in an instant, throughout the Brahma realm, this proclamation was heard everywhere. Having heard it, the hosts of Brahma in turn proclaimed it everywhere, speaking extensively as before. For this reason, this sutra is called The Three Turnings of the Dharma Wheel.

The five bhikshus and the devas… having heard the Buddha’s teaching, rejoiced and respectfully practiced it.

After the Buddha had three times turned the Dharma wheel for the five men, he permitted them to leave the household life and receive full ordination, thereby becoming bhikshus. Yet the five bhikshus continued to address the Tathagata by his personal name, by his clan name, or as “venerable one.”

The Buddha said to the bhikshus:

“You should not address the Tathagata by his personal name, clan name, or as ‘venerable one.’ Why is this?

“Any bhikshu who addresses the Tathagata by his personal name, clan name, or as ‘venerable one’ is a foolish person who, through doing what is unbeneficial, will endure suffering and distress throughout the long, dark night. Therefore, you should not address the Tathagata by his personal name or clan name… Whoever continues to address him in this way incurs an offense of transgressing the Dharma.”

As the Buddha had taught that one should not address the Tathagata by his personal name or clan name… and that doing so incurs an offense of transgressing the Dharma, some young bhikshus, apart from the Buddha, the World-Honored One, addressed all other senior bhikshus by their personal names or clan names… or even as “venerable one.”

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

“Young bhikshus also should not address senior bhikshus by their personal names, clan names, or as ‘venerable one.’ There are two proper forms of address: ‘reverend sir’ and ‘venerable one.’ A younger bhikshu should address an elder as ‘reverend sir,’ while an elder should address a younger bhikshu as ‘venerable one.’ Whoever fails to do so incurs an offense of transgressing the Dharma.”

The Buddha was dwelling between the twin sala trees in the land of the Mallas, in the city of Kushinagara. At that time, as the World-Honored One was about to enter nirvana, he said to the bhikshus:

“I have extensively proclaimed the Vinaya Pitaka for you, but I have not yet given the teaching in brief. I shall now teach the concise instruction. Pay close attention, listen well, and remember it carefully.

“Bhikshus, there may be some matter that until now I have neither prohibited nor permitted. If that matter is contrary to impurity and accords with purity, it is pure and should be practiced. If that matter is contrary to purity and accords with impurity, it is impure and should not be done.

“This is a principle that must be upheld without doubt.”

Fourth summary verse in the fifth section of the Separate Division:

Forfeited articles are not to be distributed;

A mosquito net may be kept as one wishes;

Three drummings of the staff serve as an announcement;

The kashina cloth should be stretched out.

The occasion took place in the city of Shravasti. A bhikshu who had kept an extra robe and thereby committed an offense requiring forfeiture brought the robe before a senior monk to relinquish it. Seeing this robe, the monk in charge of community affairs thought, “Today the Sangha has received many valuable articles; this robe should therefore be sold and the proceeds distributed.”

He immediately announced it for sale. The entire assembly divided the proceeds among themselves, leaving that bhikshu without enough robes. The bhikshus reported this to the Buddha.

After reflecting, “Relinquishing a robe subject to forfeiture before the Sangha entails such a fault; therefore, a robe subject to forfeiture should not be relinquished before the Sangha,” he said to the bhikshus: “Previously, when a bhikshu committed an offense requiring forfeiture, he relinquished the robe to the Sangha, whereupon it was distributed, leaving him without sufficient robes. Therefore, the robe should not be relinquished to the Sangha but to an individual.

If someone, not knowing this, relinquishes it to the Sangha, it still should not be distributed. Both the person who relinquishes an extra robe to the Sangha and the person who distributes it incur an offense of transgressing the Dharma.”

As the Buddha had taught that an extra robe should be relinquished to an individual, a bhikshu who had committed an offense concerning an extra robe brought it to another bhikshu and relinquished it. Upon receiving the robe, that ignorant person simply kept it and did not know that he should return it.

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

“Another person should be sent to instruct the ignorant person. If he returns it, that is good. If he does not give it back, it should be forcibly retrieved and then formally retained. The relinquishment of this robe is merely a formal procedure; it is not an outright gift. When relinquishing a robe, however, one should find someone who understands the Dharma and only then relinquish it.”

– The occasion took place in the city of Vaishali. Bitten and stung by mosquitoes and cicadas, the bhikshus scratched the wounds with their fingernails until blood oozed all over their bodies. Seeing this, laypeople asked what had happened, and the bhikshus explained the matter fully.

They said:

“Noble Ones, do you not have mosquito nets to keep out mosquitoes?”

They replied:

“The World-Honored One has not permitted them; how could we acquire them?”

In His great compassion, the Blessed One will surely permit this matter.

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

– The bhiksus are permitted to procure mosquito nets.

The bhiksus did not know how to make them. The Buddha said:

– The circumference should be twelve cubits, with a canopy made above. The canopy of the net should be four cubits long and two cubits wide. The height of the net may be made according to the height of the person.

They sewed it completely closed and used the joined edges as the entrance, so insects and mosquitoes flew inside. The Buddha said:

– It should not be sewn all the way to the end. A small portion should be left so that the two sides overlap and form an entrance. In hot weather, lift up a flap of the net. If mosquitoes fly in beneath the lower edge, tuck it under the mat or use some other object to hold it down so that they cannot enter.

– The occasion and place were as before. As the Buddha had taught, water had to be strained before use. The bhiksus continually held the strainer in their hands and became extremely weary. The Buddha said:

– Fasten it to the end of a staff, open the strainer, and draw water.

They did so but were still weary. The Buddha said:

– Take three staffs, bring them together, and bind them with a cord.

The binding cord did not hold them securely. The Buddha said:

– Bore three holes near the ends of the staffs, pass a cord through them, and bind them firmly. Alternatively, bind the tops of the three staffs with an iron ring, spreading their lower ends apart; fasten the strainer to two of the staffs, spread it open, and strain the water.

When they poured the water, it overflowed onto the ground. The Buddha said:

– Pour the water carefully and do not let it overflow.

Because the bottom of the vessel was unsupported, it tilted and fell over. The Buddha said:

– The vessel should be securely supported so that it does not move.

The water flowed through the strainer too quickly, causing the insects to become faint and stunned. The Buddha said:

– An object should be placed in the strainer.

The bhiksus did not understand. The Buddha said:

– Moisten sand or dried cow dung and place it in the strainer.

It still did not retain the water. The Buddha said:

– A basin should be made to hold the water.

The bhiksus did not know how to make such a basin. The Buddha said:

– There are two kinds of basin: metal and earthenware.

The bhiksus held the basin in their hands and became extremely weary. The Buddha said:

– It should not be held by hand. Three holes should be made in the rim of the basin, and cords should be used to fasten it securely to a tripod of joined staffs. The corner of the strainer should be placed inside the basin to preserve the lives of the insects. If the strainer is too dense and the water cannot pass through, gently tap its exterior with a smooth staff.

The bhiksus looked into a vessel that was not filled with water and therefore could not see the insects. The Buddha said:

– Pour water into the vessel until it is full, let the water become still, and only then examine it for insects.

There was dust on the surface of the water, so they could not see the insects. The Buddha said:

– Brush away the dust before examining the water. If the insects are small, point them out to others with the tip of a finger.

The tiny insects moved swiftly and could not be seen clearly. The Buddha said:

– Use a reed, a blade of grass, or something similar to point them out clearly.

After insects had been caught in the strainer, the bhiksus inverted it over the mouth of the well. Although the insects fell back into the water, most became faint and stunned or died. The Buddha said:

– A basin for releasing living creatures should be made and filled with water.

The bhiksus then made such a vessel. When it was full, they poured out the water, but while insects still remained inside they removed the vessel, so the insects died as before. The Buddha said:

– Use this basin to hold the insects, then lower it to the surface of the water and pour them out. Only after none remain should the basin be removed.

The bhiksus did not understand and therefore made many basins for releasing living creatures. At times they could not find such a basin. The Buddha said:

– A cord should be tied to the water strainer. Skillfully lower it into the water and empty it so that the insects may depart; afterward, pull it back up.

(This basin for releasing living creatures has long been used in the Western Regions, where everyone understands it. Since it has never existed here in the Eastern Land, its meaning must be clearly explained; unless it is described fully, there will be no means of understanding it. This basin may be made of copper, iron, clay, or wood.

If one intends to carry it along, it should be made of copper and hold about two or three sheng, like a small copper vessel. A copper wire should be fastened to it, with an opening through which the hand can pass. On one side near the bottom, attach a small copper knob with an aperture just large enough for the tip of a bamboo chopstick to enter.

When going for alms, carry it on the left shoulder beneath the robe and cradle the alms bowl with the right hand. After the alms round and the meal are finished, the bowl may be placed securely in some house. Using a clean cord resembling a thick sinew, lower the vessel to draw water according to the depth of the well.

Use a small strainer just large enough for straining. Pass one end of the cord through the hole in the knob and tie it firmly. Raise the cord upright to the height of the vessel, and at the point on the cord level with the vessel, attach a small iron knob to keep the vessel balanced and prevent it from tilting or falling.

This must be prepared beforehand, rather than sought only when drawing water. Cover the vessel with the small strainer so that insects cannot enter it, and slowly lower it. When it reaches the surface of the water, shake the iron knob and jerk the cord so that the vessel turns upside down.

Immerse it three times before pulling it back up. This is the method to use when going for alms. If one is at a monastery, use the customary iron vessel and lower it into the well as described above, though with a slight difference: attach an iron ring about three finger-widths in size to the ring at the bottom of the vessel, and place the vessel within this iron ring so that it remains stable beneath the water.

Put the insects inside, lower it to the surface, tilt it, and pour them out in the proper manner. This can also be done when the well is deep. Making a separate cord would be troublesome.

If the well is extremely deep, a separate basin may be made to hold them, or they may be poured into a river or lake. After the water has been poured out, the basin must be washed clean. Such is this procedure.

Whoever studies the sacred teaching of the Tathagata takes loving-kindness and compassion as the foundation. Among the disciplinary rules that were established, there are offenses inherently blameworthy and offenses prohibited by regulation; a prohibited offense may be light, while an inherent offense is grave. Among inherently blameworthy offenses, killing living beings stands foremost.

Therefore, wise persons who follow the truth should protect the lives of sentient beings. If killing is considered light, what precept could be considered grave? Whoever can act as described above will in this present life receive the karmic result of longevity and in a future life be born in a pure world.

Throughout the more than four hundred cities of this Divine Land, there are tens of thousands of monastics with various ways of life, yet rarely does anyone pay attention to straining water. Because of established custom, they treat the matter lightly and disregard the Buddha’s teaching. Since not everyone has been able to study and hear it, I hope that practitioners will gradually change these old customs.

Even if one has mastered the Tripitaka, personally realized the four dhyanas, prevented discursive perceptions from arising, and purified the mind through the principle of emptiness, if one does not protect the lives of sentient beings, one will still be reproached by the Buddha. Killing is the first of the ten unwholesome actions; who can bear its consequences in another’s place? Again, when people see a butcher leading a sheep into a monastery, the matter involves nothing more than releasing a few lives, yet all who witness it clap their hands and praise the good deed.

How could they know that, in using water within their rooms each day, they kill thousands upon tens of thousands of living beings? Having understood the teaching, one must carefully strain water and examine it for living creatures. Benefit oneself and others, safeguard them well, and reflect carefully.

Furthermore, some instruct others to plow fields and dig up trees merely to seek a small profit, failing to see the great harm. Killing beings both on land and in water, they cause the deaths of countless living creatures. What will become of such wrongdoing?

Though knowing this, they resign themselves helplessly; when death approaches, they will be judged by others. Therefore, the sutra says:

– Those who kill living beings will fall into the realms of hell beings, hungry ghosts, and animals. Even if they attain human birth, their lives will be short and they will suffer many illnesses. Alas! Who can bear this suffering in their place? If anyone can perform this practice of straining water, how excellent, how wholesome! Together they will form the wholesome, compassionate affinity for the first Dragon-Flower Assembly ... This is explained at length in that account and is not quoted here.)

The bhiksus used water strainers but did not wash them regularly, dry them, expose them to the sun, or turn them over, causing the strainers to deteriorate quickly. The Buddha said:

– A water strainer should be washed and cleaned ... Whoever fails to do so commits an offense of transgressing the Dharma.

A bhiksu strained water for the assembly. Because the assembly was so large, the one straining the water became extremely weary. The Buddha said:

– If the assembly is large and straining water is too slow to meet its needs, a water-straining vessel should be made.

The bhiksus did not know how to make it. The Buddha said:

– A vessel should be made of copper, iron, or clay, with an opening in its base the size of a small bowl. Make a lotus-shaped strainer about four finger-widths high, pierce its surface with many holes as large as the thick end of a chopstick, cover it with cloth or silk, bind it tightly with cord, and fit it inside to strain the water. After use, wash the covering cloth as stated previously.

The bhikshus put lice, bedbugs, and other insects out on bare ground, causing them to become senseless. The bhikshus reported this to the Buddha. The Buddha said:

– Living creatures must not be suspended or left on bare ground, nor should they be cast away carelessly. Lice should be placed in old silk; if none is available, they should be placed in a hollow tree. Bedbugs should be placed in green grass. If no green grass is available, place them in a cool spot. Other kinds of insects should be settled in appropriate places.

The Venerable Upali asked the Buddha:

– May water that has been strained but not inspected be drunk?

The Buddha said:

– It may not, because it has not been inspected.

– Venerable Sir, may water that has not been strained but has been inspected be drunk?

The Buddha said:

– It may, because it has been inspected.

– The occasion and place were as before. As the Buddha had taught, after the Sangha completed the rains retreat, the kathina robe should be spread. When King Prasenajit heard that the Buddha had permitted this, he immediately sent a kathina robe as an offering to the Great Assembly. Queen Mallika, Lady Varshakara, the householder Anathapindika, and other faithful lay devotees sent many robes as offerings for the Sangha's use. The bhikshus used only one robe as the kathina robe and returned the remainder to the donors. Upon hearing this, the king said:

– Noble Ones, we have already offered these articles to the Sangha. How could we now take them back?

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

– Therefore, from now on I permit the bhikshus to accept these robes. According to the number of robes, a corresponding number of persons should be appointed. The person who spreads the robe should take one robe and perform the formal act of retaining it. The remainder should be stored as benefits of the rains retreat for the Sangha.

The fifth summary verse in the fifth section:

A bequest made after death;

Property entrusted when the recipient himself dies;

Entrustment is valid even to one in another region;

If that person dies, designate another.

– The originating occasion took place in the city of Shravasti. A householder living in the city had three sons. His youngest son went forth in the Buddha's teaching and traveled among the people. Not long after he departed, his father fell ill. When he was about to die, the father summoned all his relatives and told his two sons:

– Gather together all the property in the household and bring it here.

After they brought it, he divided it into three shares. He gave two shares to his two sons who remained householders and the remaining share to his son who had gone forth. Having made this bequest, he died. As a verse says:

All accumulations are dispersed;

All that rises high must fall;

All meetings must end in parting;

All who live must surely die.

The two sons then cremated him according to the Dharma and mourned him in sorrow. When the son who had gone forth heard that his father had died, he thought, “I have brothers; I should now return and teach them the Dharma.”

When he arrived home, the brothers met and grieved deeply together. The elder brother said:

– Younger brother, do not weep. On the day our father died, he left a bequest granting you a share of his property.

The younger brother thought:

– As the Blessed One has taught, a gift made after the donor's death is not a properly made gift, and one should not accept such property.

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

– When worldly people die, they still retain expectations; when bhikshus die, they have no such expectations. This was the expectation of a worldly person. There is no fault in accepting it, and it may be used as one wishes.

– The occasion and place were as before. A certain bhikshu fell ill and said to another bhikshu:

– Take good care of me, and I shall leave my robe and bowl to you.

The other cared for him, and before long the sick bhikshu died. Seeing that he was dead, the other took the robe and bowl back to his own room. The bhikshus assembled and asked:

– Where are the deceased bhikshu's robe and bowl?

– He gave them to me,

the bhikshu replied, and then related the entire matter in detail.

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

– That man was foolish. Why did he not give them while he was alive, but wait until death to do so? There is no rule whereby a gift is made only after death. Those articles should be recovered and divided among the Great Assembly in accordance with the prescribed standard.

– The occasion and place were as before. A bhikshu entrusted another bhikshu with his robe articles by the formal act of designation and then suddenly died. The other bhikshu immediately took the robe articles and kept them in his room. After placing the corpse on a cart, taking it away for cremation, and returning, the steward entered the deceased's room and, searching in due order, found the deceased's robe, bowl, and water strainer. He brought these articles to the Sangha's quarters. A bhikshu asked:

– You have brought these articles, but why have you not brought the many other articles?

– These were the only things in the room; there were no other articles.

Another said:

– A certain bhikshu was a friend of the deceased. If he is asked, he will know whether there were any others.

When questioned, that bhikshu replied:

– The deceased gave them to me under the formal act of designation, and so I have kept the robe.

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

– Articles subject to this formal act may not be retained in this way. They should be recovered and divided among the assembly.

– The occasion and place were as before. A bhikshu gave his robe to another bhikshu under the formal act of designation. The latter suddenly died. The bhikshu then relinquished the robe to the Sangha.

The Great Assembly asked:

– Whose property is this?

– This is my property, which I gave to another under the formal act of designation. He has died, so I have brought this property and handed it over to the Great Assembly.

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

– The formal procedure should be conducted in this manner. Although the article was given to him under the formal act of designation, it did not become his property. Take it back and use it.

– The occasion and place were as before. A bhikshu gave his robe articles to another bhikshu under the formal act of designation. The bhikshu who had given the articles under this formal act suddenly returned to lay life. Later he remembered, “That bhikshu once received my robe under the formal act of designation. Although I have now returned to lay life, that article belongs to me, so I should go and ask for it back.”

When he arrived, he said:

– Noble One, you once received my robe under the formal act of designation. I now ask you to return it to me.

The bhikshus reported this to the Buddha. After reflecting:

– Because bhikshus appoint another bhikshu as the person to whom property is entrusted and then also ask that same bhikshu to serve as the person for the formal act of designation, such a fault arises.

The Buddha said:

– I establish this rule for the bhikshus: they should not ask the same person to whom they entrust their property to perform the formal act of designation for their robe articles. Whoever does so commits an offense of transgressing the Dharma.

– The occasion and place were as before. A bhikshu asked another bhikshu to perform the formal act of designation for his robe articles. The bhikshu who performed the formal act was contentious, constantly contending with and troubling the other bhikshus. Becoming angry, he wished to depart. Seeing that he was about to leave, the bhikshu who had asked him to perform the designation wept and said:

– Please do not go.

Although he tried his utmost to persuade him to remain, the other would not stay. Everyone said:

– Venerable, do not try to keep him here. He is contentious and disturbs everyone.

– How could I not try to keep him? I have always asked him to perform the formal act of designation for my robe articles. Elsewhere, there is no one to whom I can entrust them.

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

– Even if the bhikshu to whom one wishes to entrust the articles is overseas, one need only remain where one is and indicate the place where the intended trustee resides; there is no fault in doing so.

At that time, a bhikshu designated another bhikshu living very far away as the person to whom his articles were entrusted. That person died. By the time the bhikshus heard of it, many days had passed, and they did not know what to do. The bhikshus reported this to the Buddha.

The Buddha said:

– As soon as one hears of the person's death, both new and old articles must immediately be entrusted to another person.

The sixth summary verse in the fifth section:

Outside the boundary, consent must not be given;

Those traveling together may not pass it successively;

The recitation of the precepts and the invitation ceremony;

Those who transgress incur blame.

– The occasion and place were as before. Although the group of six bhikshus were outside the boundary, they sent their consent to persons within the boundary. The bhikshus reported this to the Buddha. The Buddha said:

– One who is outside the boundary must not send consent to a person within the boundary.

Seeing that the Buddha did not permit this, a bhikshu who wished to leave the boundary was about to set out when the Group of Six forcibly compelled him to convey consent. The bhikshu reported this to the Buddha. The Buddha said:

– One who wishes to go outside the boundary need not convey consent.

Upon hearing this, the Group of Six remained outside the boundary and continued conveying consent back and forth, even to the point that all six successively conveyed consent for one another. The bhikshus reported this to the Buddha. The Buddha said:

– While outside the boundary, you must not successively convey consent for one another. Whoever does so commits an offense of transgressing the Dharma.

– The setting was as before. As the Blessed One had taught that the precepts should be recited every half-month, the Group of Six bhikshus conveyed consent and purity for one another while outside the boundary. The Buddha said:

– You should not do so.

They then took the consent of those who were about to depart and again successively took consent and purity for one another, as described in detail above. The Buddha said:

– None of this may be done. Whoever does so commits an offense of transgressing the Dharma.

As the Buddha had taught, after the rains retreat, bhikshus should perform the invitation ceremony concerning the three matters of what has been seen, heard, or suspected. The Group of Six bhikshus arbitrarily performed the invitation ceremony outside the boundary, detained those who were about to leave, and successively performed the invitation for one another outside the boundary—as described above. None of these things may be done.

The seventh summary stanza in the fifth separate section:

The number of persons should be known;

At the invitation, tally sticks may be distributed;

Do not share a seat with laypeople;

Elders and juniors should sit according to seniority in rains.

– The setting was as before. In this city there was a brahmin who, while traveling outside the city, came to Jeta Grove. A rare thought arose in him: “Let me ask how many residents there are in the monastery.” After meeting a bhikshu, he asked about the number of persons in the monastery. The bhikshu replied:

– I do not know.

The brahmin said:

– Even the number of soldiers belonging to King Prasenajit of Kosala can be known. Why, then, do you not know the number of Sangha members in the monastery?

The bhikshu could only remain silent.

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

– The number of persons must be known.

The bhikshus then counted each person individually. At times they counted on the joints of their fingers and therefore could not remember the entire number. The bhikshus reported this to the Buddha. The Buddha said:

– You should count with tally sticks. After obtaining the total, inform the assembly.

The bhikshus did not know when the number of persons should be taken. The Buddha said:

– The number of persons should be taken at the time of the rains retreat.

Another householder entered Jeta Grove and saw the bhikshus diligently reciting the teachings, maintaining right mindfulness, and practicing meditative concentration. Pure faith arose in him. Wishing to know the size of the Sangha so that he could offer a midday meal, the householder asked a bhikshu:

– How many venerable ones are there altogether in this dwelling place?

After being told the number, the householder returned home and instructed his servants:

– Tomorrow morning, I wish to invite the Buddha and the Sangha to our home and offer a midday meal to ... venerable ones. Prepare everything fully according to the number of Sangha members.

They assented and arranged in the house all the requisites needed for the offering.

Then, when the great assembly had gathered, the householder went to the monastery and said to the steward:

– Venerable sir, please announce to the Sangha on my behalf that tomorrow the householder ... invites the Buddha and the great assembly to his home to receive a meal.

Having extended the invitation, the householder took his leave and returned home.

At that time, other bhikshus arrived from the countryside at Anathapindika’s Grove. That very night, the householder prepared fragrant and delicious foods, spread out seats, and set out water basins, tooth-sticks, and cleansing powder. Early the next morning, he sent someone to announce to the Buddha and the Sangha:

– The time has come. May the venerable ones kindly come.

In the morning, the bhikshus donned their robes, took their bowls, and went to the householder’s home. At that time, the Great Teacher remained at the monastery and sent someone to collect food. There are five circumstances in which the Tathagata, the Great Teacher, does not personally attend an invitation. They are:

One: Remaining seated alone in stillness.

Two: Teaching the Dharma to the devas.

Three: Caring for the sick.

Four: Inspecting bedding and lodging requisites.

Five: Establishing a training rule.

On this occasion, he intended to establish a training rule.

The householder had arranged the seating, food, and other provisions according to the number of Sangha members. When he saw that more people had come to his house, he said to the meal steward:

– I prepared everything according to the number you gave me, but now there are more people than that. What am I to do?

The meal steward said:

– New guests have arrived; you should rejoice.

He replied:

– If you had informed me beforehand, I would have prepared enough food.

The bhikshu could only remain silent.

Consequently, some members of the assembly ate their fill, while others went hungry. The bhikshus reported this to the Buddha. The Buddha said:

– The meal steward should determine the number of guests and inform the donor.

On another occasion, bhikshus arrived while the observance was underway. The Buddha said:

– They too must be reported to the donor. I shall teach the presiding elder the duties that must be performed. First, the elder should ascertain the number of people and the quantity of food. If there are many people but little food, he should tell the donor:

– Good sir, there are many people but little food; it should therefore be distributed equally. If there is much food but few people, he should say:

– Good sir, there is abundant food and drink; distribute it as you wish. If a presiding elder fails to observe carefully and does not act according to this regulation, he commits an offense of transgressing the Dharma. Furthermore, upon arriving at the donor’s house, he must ensure that there is sufficient insect-strained water, tooth-sticks, and cleansing earth, without any deficiency. Before and after eating, the washing of hands and rinsing of the mouth must be performed in accordance with the Dharma. If this is not properly supervised, both the senior and the one next in seniority commit an offense of transgressing the Dharma.

– The setting was as before. The Group of Six bhikshus sat together with laypeople upon the same seat, causing faithful people to criticize them:

– Noble one, you are a renunciant who constantly cultivates the holy life. Why do you share a seat with those who habitually engage in the impure act of sexual intercourse?

Hearing this, they could only remain silent. The bhikshus reported this to the Buddha. The Buddha said:

– The words of those faithful laypeople are entirely reasonable. Therefore, bhikshus should not share the same seat with laypeople. Whoever does so commits an offense of transgressing the Dharma.

After hearing the Buddha establish this rule, a bhikshu shared a seat with a shramanera. A faithful person said:

– You have already received full ordination; why do you share a seat with a junior disciple?

He replied:

– This is not a layperson but a renunciant. What fault could there be?

They could only remain silent. The bhikshus reported this to the Buddha. The Buddha said:

– You should likewise not share a seat with one who has not received full ordination.

After the Buddha prohibited this, an elderly bhikshu sat together with a young bhikshu, and a young bhikshu also sat together with an elderly bhikshu. Consequently, they did not show mutual respect. The bhikshus reported this to the Buddha.

The Buddha said:

– Elders and juniors should not sit together indiscriminately. One with no rains may share a seat with one of two rains; one of one rain may share a seat with one of two rains; and one of two rains or more may share a seat with someone senior by three rains.

After the Buddha established this rule, bhikshus in laypeople’s homes could share a seat only with someone senior by three rains. It became difficult to find seats upon which to sit.

The Buddha said:

– If it is difficult to find seats in a layperson’s home, one may share a seat with one’s preceptor or teacher, placing an object between them as a divider. There is no need for misgiving.

The eighth summary stanza in the fifth separate section:

One should not sit upon a stored cushioned seat;

One should not reproach another’s shramanera;

One should not act for the sake of a stupa object;

Nor should one eat a tiger’s leftovers.

– The setting was as before. Seats were spread out for sitting while listening to the Dharma. A shramanera also sat upon a soft cushioned seat and consequently dozed off and wet himself, soiling the entire cushion.

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

– A shramanera should not sit upon a soft cushioned seat.

When the shramanera Cunda, a disciple of the Venerable Shariputra, came to listen to the Dharma, a bhikshu made him sit upon a rough, hard grass seat.

He asked:

– Venerable sir, why have you made me sit in such a rough and hard place?

The bhikshu replied:

– The Buddha does not permit you to sit upon a soft seat.

He asked:

– Venerable sir, am I then the same as one who has committed an offense?

The Buddha said:

– If a shramanera possesses right mindfulness, allow him to sit upon a soft seat; otherwise, he should not.

– The setting was as before. A shramanera was scolded by a bhikshu and driven outside the gate of Jeta Grove, where he stood weeping. Seeing this, Upananda asked:

“Why are you crying?”

He replied:

“My teacher scolded me.”

“Come with me. I shall provide you with robes, a bowl, a bowl-strap, a belt, and all other necessities, so that you lack nothing.”

Upananda summoned that śrāmaṇera to his own quarters. The matter was reported to the Buddha.

The Buddha said:

“When admonishing a disciple, one should not resolutely drive him away. One should act as though loosening the reins while retaining a mind of loving-kindness. When he has reconsidered, one should take him back. Send a bhikshu to instruct and guide the śrāmaṇera with suitable words.”

The man said:

“I have no need of that preceptor. Whatever I require, Venerable Upananda provides for me. I will not return to my former teacher.”

On hearing this, his former teacher became displeased and rebuked him:

“I enabled him to go forth, yet Upananda enticed him away.”

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

“A bhikshu must not entice away another’s disciple. Whoever entices another’s disciple to follow himself commits a sthulatyaya offense, for this is a preliminary act leading to a schism in the Sangha.”

– The occasion and place were as before. At that time, whenever some matter arose, the Group of Six Bhikshus freely invoked the Buddha, Dharma, and Sangha as witnesses to their oaths, or invoked their preceptors and teachers in swearing oaths. Some faithful laypeople, hearing them swear in this way, said:

“Even we laypeople do not invoke the Buddha or our teachers when swearing oaths. Why do you, who have gone forth, invoke the Buddha and your teachers in your oaths? This is improper.”

They remained silent and could give no reply. The bhikshus reported this to the Buddha. The Buddha said:

“The laypeople’s criticism is entirely reasonable. Those who have gone forth should always speak truthfully and must not swear oaths. Whoever violates this incurs an offense of wrongdoing.”

– The occasion and place were as before. Whenever some matter arose, the Group of Six Bhikshus wagered their robes, bowls, belts, and other belongings. Seeing this, the laypeople became displeased and criticized them:

“Are you no different from laypeople? Whenever the occasion arises, you wager your robes and bowls. This is truly unreasonable.”

They replied:

“What is unreasonable about it? It is not as though we were eating onions and garlic or drinking alcohol.”

The laypeople had no answer. The bhikshus reported this to the Buddha. The Buddha said:

“The laypeople’s criticism is entirely reasonable. Bhikshus must not wager their possessions. Whoever does so incurs an offense of wrongdoing.”

– The occasion and place were as before. Early each morning, the Group of Six ascended the upper story of the monastery and gazed into the distant wilderness. If they saw smoke rising or birds descending, they immediately went there to discover what was present. On one occasion, seeing such signs, they went there themselves to investigate and found in the forest some meat left behind by a tiger. Delighted, they brought the meat back to Jeta Grove. Following its scent, the tiger came all the way to the monastery.

During the night, the tiger roared outside the monastery gate. Although the Blessed One knew what had happened, he still asked Ananda:

“Why has this tiger come here and begun roaring?”

Ananda replied:

“Venerable Upananda took the meat left behind by that tiger, concealed it, and brought it into the monastery.”

The Buddha said:

“Do bhikshus eat meat left behind by a tiger?”

“Yes, Blessed One, they do.”

“Ananda, when the lion king kills a deer, he eats the choice flesh, drinks the fresh blood, and then leaves the remainder behind. A tiger, however, even after eating its fill, conceals the meat that remains. Therefore, bhikshus must not eat meat left behind by a tiger. Whoever eats it incurs an offense of wrongdoing. I shall prescribe what the elder who leads the assembly must do. When the elder sees meat being served for a meal, he must ask, ‘What kind of meat is this? Is it meat left behind by a tiger? Is it something that ought not to be eaten?’ Whoever accepts it without asking incurs an offense of wrongdoing.”

The ninth summary verse in the fifth section of miscellaneous matters:

One must not conceal oneself;

Nor omit the announcement and other procedures.

If a costly carpet is received,

It should be sold and the proceeds shared.

– The occasion and place were as before. In a certain city there had long been a monastery for the Sangha. While Nanda and Upananda were traveling through the country, they arrived at this monastery. Although the bhikshus there saw the two men arrive, they knew of their misconduct, and not one of them offered assistance. Upananda said to Nanda:

“Acharya, these black-bowled fellows are habitually arrogant. We should cause them some trouble. Let us hide somewhere and see how they distribute the offerings.”

He replied:

“Excellent. Let us do so.”

They then concealed themselves and secretly watched the distribution of the goods. After seeing the goods distributed, they said:

“Such a distribution is improper; it is a bad distribution. If you wished to distribute the robes, you should first have announced it to the Sangha!”

The others replied:

“You were nowhere to be seen when the distribution took place. Where have you suddenly appeared from now?”

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

“When offerings are to be distributed, the Sangha must first be informed:

“‘The Sangha has received offerings, and they are now to be distributed among us. The bhikshus who are present should not depart.’”

The bhikshus then gathered back together all the goods that had been distributed and informed the entire assembly that no one should leave after the meal, for those goods were to be distributed. The two men again concealed themselves, waited until the assembly had finished the distribution, and then came out as before, saying that the distribution had been improper.

The others said:

“The assembly was informed beforehand. Where did you come from?”

The two men said:

“Although everyone was informed, you should also have sounded the gandhi.”

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

“After informing everyone, the gandhi must be sounded before the goods are distributed.”

The bhikshus gathered back the goods that had been distributed, informed everyone, sounded the gandhi, and announced that they would distribute the goods among themselves. The two men again concealed themselves, waited until the distribution was finished, and then came out and criticized them as before.

The others said:

“Did you not hear the announcement to everyone and the sounding of the gandhi?”

They replied:

“Although the assembly was informed and the gandhi was sounded, did you distribute tally-sticks among yourselves?”

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

“Everyone must be informed, the gandhi must be sounded, and tally-sticks must be issued before the goods are distributed among the assembly.”

The bhikshus gathered back the goods that had been distributed and performed the three procedures described above. As before, the two men concealed themselves, waited until the distribution was finished, and then came out and criticized them. The others said:

“Why do you venerable ones deliberately cause such trouble for the Sangha? Although an announcement was made, the gandhi was sounded, and tally-sticks were issued, you did not appear, but waited until everything was finished before coming out.”

They replied:

“Why do you say that we are causing trouble for the Sangha? Did you conduct these procedures in the presence of the Sangha? None of these things need be done any longer. We are leaving now.”

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

“Although these three procedures have been performed, the distribution must take place in the presence of the assembly. Those who are not present receive no share. This constitutes a proper distribution, and there should be no doubt about it. Bhikshus must not stir up disputes and trouble the Sangha. Whoever deliberately causes such trouble incurs an offense of wrongdoing.”

– The occasion and place were as before. After dedicating the monastery to the Sangha of the Four Quarters, the householder Anathapindika had the interior and exterior of the monastery painted with the finest and most beautiful colors. Hearing that the householder had completed the paintings, the people of the city vied with one another to come and behold them, and countless hundreds of thousands assembled in the monastery. In the city there was a great and eminent brahmin whom everyone honored. Having received a carpet from the great king, he gladly brought it with him while visiting every part of Jeta Grove. Faith and devotion arose in his mind, and he offered the carpet to the Sangha of the Four Quarters. (Although the Sangha of the Four Quarters is mentioned here, the present Sangha is intended, not the resident Sangha.) As the Buddha taught, any robe material given to the present Sangha must be divided equally, even if it is cut into pieces as small as the wick of a lamp. The bhikshus therefore cut the carpet into pieces and distributed them among the Sangha.

That night, the brahmin thought:

“That was a carpet of the finest quality. I should redeem it by paying its value.”

The following morning, he entered the monastery. As soon as he reached the gate and saw the bhikshus, he asked:

“Noble ones, what did you do with the carpet I offered?”

The bhikshus replied:

“Venerable sir, you should rejoice in what we have done. We have cut it up and distributed it among the community.”

One said:

“I shall use my piece as a head covering.”

Another said:

“I shall make sandals from mine.”

Another said:

“I shall make a belt from mine.”

Another said:

“I shall make a cloth for wiping my bowl from mine.”

“Venerable sirs, that was a superior carpet. Why did you cut it up and ruin it? You should have sold it and then distributed the proceeds among the Sangha.”

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

“What the brahmin said is entirely reasonable. Therefore, when bhiksus receive such a superior carpet, they should exchange it for money and then distribute the proceeds.”

The tenth summary verse in the fifth special section:

The hides of five kinds must not be used;

The same applies to all other kinds.

But when afflicted with hemorrhoids,

It is fitting to wear sandals lined with bearskin.

– The occasion and place were as before. The Group of Six Bhiksus said to one another:

“Nanda and Upananda, there are many people in this city, and we have begged cakes from them all, yet we have never seen the king’s elephant keepers give us any. Let us go and ask them; perhaps they will give us some.”

One of them said:

“We should do so, but first we must devise a stratagem. Let us make sandals from lion skin and stand upwind of the place where the elephants are tethered. When they smell the scent, the elephants will panic and flee.”

They replied:

“Excellent. Let us go and ask the elephant keeper. If he gives us some, that will be well; if he does not, it will not be too late to terrify the elephants.”

Early the next morning, they went to the elephant keeper’s house and said:

“Good sir, why do you have no desire whatsoever to cultivate merit? You have never given us any cakes or fruit.”

He replied:

“Venerable sirs, are we somehow beholden to you, that we must supply you with cakes and fruit?”

On hearing this, the Group of Six nodded, murmured their assent, and departed. On another day, wearing lion-skin sandals, they stood upwind of the place where the elephants were tethered. Smelling the scent of lions, the herd voided both urine and dung and became terrified and disorderly. The elephant keepers pressed their iron goads against the elephants’ necks, but they could not make them remain still.

Seeing this from afar, the Group of Six called out:

“Good sirs, quickly pull them back! Quickly pull them back!”

They replied:

“We cannot pull them back even with iron goads; how could we possibly do so with our bare hands?”

The Group of Six said:

“We can make them stand still.”

They replied:

“Venerable sirs, if you can make them stand still, you will have rendered us a great service.”

“Let us make an agreement. If you give us cakes and fruit, we will make them stand still.”

They replied:

“We shall give them to you.”

The Group of Six hurried downwind. No longer smelling the scent, the elephants immediately stood still. The elephant keepers asked:

“Venerable sirs, do you know magical spells?”

“We possess no extraordinary art.”

“If so, how did you make the elephants cease to be afraid?”

The Group of Six told the elephant keepers the truth.

They said:

“Venerable sirs, why did you commit such an unlawful and harmful act? If the king’s mighty and valiant elephants had fled into the deep forest because of this fright, you would certainly have incurred severe punishment.”

On hearing this, the Group of Six smiled faintly and remained silent, unable to reply. The bhiksus reported this to the Buddha. The Buddha reflected:

“This fault arose because the bhiksus wore lion-skin sandals.”

He then told the bhiksus:

“From this day forward, you must not wear sandals made of lion skin. Whoever wears such sandals commits an offense of transgressing the Dharma.”

When they heard that the Buddha had prohibited them, they began using sandals made of tiger skin. The Buddha said:

“These too are not permitted. The hides of five kinds of beasts possessing claws, fangs, or tusks must not be used: intelligent elephants, intelligent horses, lions, tigers, and leopards.”

After the Buddha had prohibited this, the Venerable Upali asked the Blessed One:

“If there are hides from other kinds of beasts possessing claws or fangs, may they be used?”

The Buddha said:

“They should not be used. Whoever uses them commits an offense of wrongdoing.”

The occasion and place were as before. A bhiksu suffering from hemorrhoids went to a physician and said:

“Good sir, I suffer from hemorrhoids. I ask you to treat me.”

The physician replied:

“You should make sandals from bearskin and wear them; then the illness will be cured.”

The bhiksu replied:

“The Blessed One has not permitted this.”

“The Buddha, in his great compassion, will surely permit it.”

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

“In cases of illness, they may be worn.”

When multiple layers were difficult to obtain, the Buddha said:

“If they are unavailable, a single layer should be used, with fur placed as a lining inside the soles of the sandals.”

THE ROOT VINAYA MISCELLANY OF THE SARVASTIVADA

End of Fascicle Nineteen.