根本說一切有部毘奈耶雜事

Fascicle Fourteen

(Continuation of the fourth recitation in the third general recitation.)

– The circumstances and place were as before. Every morning, the householder Anathapindika went to Jeta Grove, paid homage to the Blessed One, and then swept the monastery grounds. One day, the householder was occupied with some business and did not come to the monastery.

While walking in meditation, the Blessed One saw that the ground was unclean and directed a mundane thought: “How may Sakra, Lord of the Devas, be caused to bring brooms here from Mount Gandhamadana?”

It is a constant principle with all Buddhas that when they direct a mundane thought, even ants understand the Buddha’s intention; but when they direct a supramundane thought, even sravakas and pratyekabuddhas cannot understand it, much less can others fathom it.

Wondering why the Great Teacher had directed a mundane thought, Sakra, Lord of the Devas, understood that the Blessed One wished personally to sweep the grounds of Jeta Grove. Knowing the Buddha’s intention clearly, Sakra went to Mount Gandhamadana, obtained five hundred fine brooms, light and soft as silk, and brought them before the Buddha.

At that time, wishing beings who delighted in merit to plant pure karma in the supreme field of merit, the Blessed One himself took up a broom and prepared to sweep the grove.

Sariputra, Mahamaudgalyayana, Mahakasyapa, Ananda, and the other great sravakas, seeing this, all took up brooms and swept the monastery garden. After the Buddha, the Blessed One, and his disciples had finished sweeping all the places clean, they entered the dining hall and sat down. The Buddha told the bhiksus:

“Sweeping has five supreme merits. They are:

1. One’s own mind becomes pure.

2. One causes the minds of others to become pure.

3. The devas rejoice.

4. One plants the karma that produces a dignified appearance.

5. After death, one is born in a heavenly realm.”

Later, when the householder Anathapindika came to the monastery garden, he heard that the Blessed One and the great disciples had personally taken up brooms and swept the monastery garden. He thought: “The Tathagata, the Great Teacher, and the noble Sangha personally took up brooms and swept the monastery garden. How could I dare set foot upon it?”

Then, apprehensive at heart, the householder stood still and did not dare step forward. Although the Buddha knew this, he deliberately asked the bhiksus:

“Who is standing there?”

The bhiksus replied:

“Venerable One! It is the householder Anathapindika. Having heard that the Buddha, the Blessed One, and the great disciples personally took up brooms and swept Jeta Grove, the householder became apprehensive and now stands where he is, not daring to step forward.”

The Buddha told the householder to recite a Dharma scripture and step forward, for the Buddha, the Blessed One, reveres the Dharma, and all the arhats likewise revere the Dharma.

Reciting a Dharma verse, the householder approached the Buddha, bowed with his head at the Buddha’s feet, and sat to one side. The Blessed One expounded the wondrous Dharma, instructing, guiding, praising, and gladdening him. After hearing the Dharma, the householder rejoiced, took his leave, and returned home.

At that time, the bhiksus all had doubts and addressed the Blessed One:

“How extraordinary! The Venerable One himself cherishes reverence, praise, and respect for the true Dharma.”

The Buddha said:

“Today, the Tathagata has become free from defilement, anger, and delusion; has transcended birth, aging, and death; is no longer subject to sorrow, lamentation, suffering, and distress; possesses omniscience; and has mastery over all spheres of experience. That he reveres the Dharma and praises the true Dharma is not extraordinary. You should know that in the past, when I was still filled with defilement, anger, and delusion, had not yet transcended birth, aging, illness, and death, and was still subject to sorrow, lamentation, suffering, and distress, I relinquished my own body and life in my quest for the Dharma. Listen carefully, and I shall recount it.

“Long ago, in the city of Varanasi, there was a king named Brahmadatta who governed the realm in accordance with the Dharma. The people were prosperous, secure, and joyful—as described extensively elsewhere. King Brahmadatta had great faith in the true Dharma. He was benevolent by nature, benefited himself and others, had compassion for all, constantly practiced generosity, possessed great loving-kindness and compassion, was free from attachment, and harbored no greed or stinginess. Later, the king’s consort became pregnant and conceived a longing to hear the wondrous Dharma, which she reported to the king. The king summoned the physiognomists and asked them why this was so. They replied:

“‘Because the chief consort is bearing a noble child, she has conceived this longing.’

“At that time, in his quest for the Dharma, the king ordered a minister to fill chests with gold and travel throughout the kingdom, offering gold in exchange for the Dharma, but his wish was not fulfilled. When her term was complete, the consort gave birth to a son of peerless beauty, endowed with all the excellent marks, as described elsewhere.

“Thinking, ‘This child is beautiful and everyone delights in seeing him; even before he was born, there arose a longing for the wondrous Dharma,’ the king asked:

“‘Now that the relatives have assembled, what name should be given to him?’

“The minister replied:

“‘Before the prince was born, there was already a longing for the wondrous Dharma. Therefore, he should be named Seeker of the Wondrous Dharma.’

“The king appointed eight nurses to raise him, as fully described elsewhere. The child grew like a lotus rising above the water and matured with the passing years. He constantly sought the wondrous Dharma, but his wish remained unfulfilled. After his royal father passed away, the crown prince succeeded to the throne and told his ministers:

“‘Find the wondrous Dharma for me.’

“Having received the king’s command, they carried chests of gold throughout Jambudvipa and searched everywhere, but they obtained no Dharma. The ministers reported to the king:

“‘We have searched throughout the realm, but there is no wondrous Dharma to be found.’

“Because his aspiration was not fulfilled, King Seeker of the Dharma was deeply sorrowful.

“At that time, knowing that the king was sorrowful because of his quest for the Dharma, Sakra, Lord of the Devas, thought: ‘Even so, I do not yet know whether the king’s resolve is genuine or false. I shall go and test him.’

“Sakra then transformed himself into a great yaksa with arms brandished and eyes glaring, terrifying in appearance. Standing before the king, he spoke this verse:

Always cultivate wholesome dharmas;

Never commit evil deeds.

In this life and in lives to come,

Whether awake or asleep, one dwells in peace and happiness.

“Upon hearing this verse, the king’s heart filled with joy, and he said to the yaksa:

“‘Good sir, please recite that verse once more so that I may hear it.’

“The yaksa replied:

“‘If the king does as I say, I shall recite the verse.’

“The king replied:

“‘Certainly. Please speak. I shall not go against your wishes.’

“The yaksa said:

“‘Great King! If you truly delight in the Dharma, have a fire pit dug and keep a fiercely blazing fire burning red within it for seven days and nights. Then leap into that fire pit, and I shall recite the verse again.’

“On hearing this, the king’s joy increased manyfold, and he said to the yaksa:

“‘Let it be done exactly as you say.’

“The king ordered a proclamation to be issued throughout the kingdom: ‘Because I wish to hear the wondrous Dharma, seven days from now I shall leap into a fire pit. Let all who have an affinity with this event and delight in extraordinary deeds come and witness what I shall do.’ After the command was proclaimed, the entire country knew of it. Immeasurable numbers of beings arrived at the appointed time. Because the king sincerely revered the Dharma, countless hundreds of thousands of devas were moved to appear in the sky, where they beat drums, played music, sang songs, and scattered fragrant flowers as offerings to welcome this extraordinary event. Out of respect for the king’s sincere resolve, they all assembled there.

“When the seven days had elapsed, the yaksa flew into the sky and said to the bodhisattva king:

“‘The appointed time has arrived. Please leap into the fire pit.’

“The king then installed the crown prince as his successor to the throne and summoned all the ministers. They all rejoiced, took leave of one another, and proceeded together toward the fire pit. Upon reaching its edge, the king spoke this verse:

This fire pit blazes so brilliantly,

Red as the sun and terrifying to behold.

Today, rejoicing, I leap into this pit;

Seeking the Dharma, my heart knows neither regret nor fear.

Though I enter this fiercely burning fire pit,

I shall certainly obtain the extraordinary Dharma.

May the merit and benefit of this aid all beings,

And may the raging fire become a cool lotus pond.

“After speaking this verse, the king leapt into the fire pit. As his body descended, the great fire pit transformed into a cool and delightful lotus pond. At that time, the bodhisattva’s body was entirely unharmed.

Seeing this rare event, toward which both gods and humans showed reverence, Shakra transformed himself back into the form of Shakra and recited the verse again for the king:

Constantly cultivate wholesome dharmas;

Do not commit evil deeds.

In this life and in lives to come,

Whether awake or asleep, one shall dwell in peace and bliss.

After hearing the verse, the bodhisattva emerged from the pond, inscribed the verse upon a golden leaf, and spread it throughout the cities and villages of Jambudvipa, so that all might know it and practice accordingly.

“Bhikshus, do not harbor doubts. The Dharma-Seeking King of former times cast aside his body and life for the sake of seeking the Dharma; he was none other than I myself. How much more, then, would I now revere the sublime Dharma! Therefore, you should train yourselves as I do: reverently making offerings to, honoring, and praising the sublime Dharma. You should sincerely rely upon the Dharma and live accordingly, benefiting yourselves and others and fully practicing the Dharma.”

Having heard this teaching, the bhikshus rejoiced and respectfully practiced it.

The Blessed One had taught that sweeping the ground brings five benefits. Some elderly bhikshus therefore abandoned their meditation and sutra recitation, entered Jeta Grove, and swept the ground themselves. The Buddha said:

“I gave that teaching for those responsible for attending to communal affairs, not so that elderly bhikshus should undertake such work. Whoever goes forth under my wholesome Dharma and Vinaya has two duties to perform: first, the cultivation of meditative concentration; second, the recitation and study of the sutras and Dharma.”

When the bhikshus heard that the Buddha had given this teaching specifically for those responsible for communal affairs, they no longer swept together with them, and those responsible could not finish sweeping the whole of Jeta Grove. The Buddha said:

“You should sweep whenever necessary. On the eighth and fifteenth days of each month, the gong should be sounded, and the entire Sangha should assemble and sweep together.”

The bhikshus followed the Buddha’s instruction, but while sweeping they discussed worldly affairs. When the guardian deities of the monastery, nonhuman beings, and other assemblies heard this idle chatter, they gave rise to thoughts of reproach. The Buddha said:

“You must not engage in idle chatter. You should speak words of Dharma or remain silent like the noble ones.”

When the bhikshus had finished sweeping, their bodies were covered with dust and dirt, causing those without faith and reverence to despise and ridicule them. The Buddha said:

“After sweeping and removing the refuse, you should bathe. If anyone does not bathe, he should scoop up water with his hands, wipe away the dust, and wash his hands and feet as usual.”

The Buddha said:

“On the eighth and fifteenth days of every month, inspect the beds and seats.”

The bhikshus intended to do this all together. The Buddha said:

“You should not do so. Have your disciples inspect them carefully, lest there be lice, bedbugs, or filth.”

As the Buddha had instructed that one should recite sutras while walking across ground that had been swept clean, the bhikshus sprinkled water on the ground and then swept it, making the surface clean. Seeing this, others did not dare step upon it. The Buddha said:

“You should recite verses of Dharma; then you may walk across it without offense and need not hesitate. Likewise, you should understand that before passing by perfumed shrines, halls, banner trees, stupas, or images of the Tathagata, you should recite verses of Dharma and only then proceed. If you fail to do so, you commit an offense of transgressing the Dharma.”

At that time, a king of a northern region sent two youths named Dasaka and Palaka to King Prasenajit as hostages. Dasaka was skilled at preparing delicious food, while Palaka knew how to arrange beds and seats. The people from the frontier regions were fond of food and drink. Whenever some business brought them to the marketplace, they would take other people’s rice and meat and eat as much as they pleased, and the food vendors would beat them painfully. The two youths returned to the king and reported:

“Great King, just now we entered the marketplace and took a little rice and meat, whereupon the vendors beat us so severely that we nearly died.”

Hearing this, the king issued an order to the people in the marketplace:

“You should know that you yourselves must carefully guard your food and drink. You must not beat these two youths of mine.”

On another occasion, after the court had adjourned, the king rested for a while. The two youths stood beside him, massaging and stretching his legs together. Seeing the king remain silent, one said that the king was asleep, and the other agreed. Hearing this, the king thought, “Perhaps these two have something private to discuss.” He therefore pretended to sleep and listened to their conversation.

At that time, Dasaka asked Palaka:

“Is there a future life?”

He replied:

“How could there be a future life?!”

Palaka asked Dasaka:

“Are there arhats in the world?”

He replied:

“There is no attainment of arhatship in the world.”

After hearing the two youths speak, the king thought, “These two youths have both developed pernicious views: the first holds the annihilationist view, and the second holds a wrong view.” The king told his ministers about this, and the ministers spread the news until people far and near throughout the kingdom knew that the king’s two youths held evil and wrong views.

At that time, before the great assembly, the householder Anathapindika clearly uttered a lion’s roar, declaring to everyone:

“Whoever lives in my household will, upon death, be reborn in the heavens.”

Hearing this, the king thought, “If the householder comes here, I shall entrust these two youths to him.”

Later, the householder came to the king, having instructed a young attendant to carry a sitting mat. After spreading out the seat, the youth went outside and played with another youth.

After the attendant had left, the king thought, “Now is the right time to entrust the two youths to him.” The king secretly instructed the gatekeeper:

“Do not allow the householder’s attendant to enter.”

Obeying the king’s command, the gatekeeper did not allow the youth to enter.

After sitting for a long while, the householder wished to return home. He stood up and looked about for his attendant. The king asked:

“Householder, what are you looking for?”

He replied:

“Great King, I am looking for my attendant.”

The king said:

“Householder, I have two attendants whom I now entrust to you. Please accept them and take them home.”

Understanding the king’s intention, the householder reluctantly accepted them and took them home, thinking, “Why has the Great King entrusted these two youths to me?” He then thought, “These two formerly held pernicious views. The king wishes to test me, and so has sent them with me.”

The householder then led them home with him. Upon arriving, he instructed the storekeeper:

“Provide these two youths with whatever necessities they require.”

The householder also told the people in the marketplace:

“If these two youths need anything, provide it to them and send me a written account of the expense. I shall reimburse you many times over.”

Whenever the two youths went to the storekeeper and requested anything, their wishes were fulfilled. They asked:

“Will you provide us with whatever we need?”

He replied:

“I shall provide everything.”

The youths asked again:

“Who instructed you to do so?”

He replied:

“The householder.”

The two youths said to each other:

“The householder is no different from a father and mother to us. All our requests are fulfilled.”

On another occasion, the two went together into the marketplace. Upon seeing them, everyone called out:

“You two youths, come to my stall and eat and drink as you please.”

The two youths said:

“Formerly, whenever you saw us, you covered your trays of food. Today, as soon as you saw us from afar, you called out to us. There must be a reason for this; please tell us what it is.”

Everyone replied:

“Formerly, you seized our food and paid us nothing at all. Now the householder reimburses us many times over. Therefore, we invite you to eat.”

Hearing this, the youths said to each other, “The householder is compassionate and has shown us profound affection.”

They went to the householder and said:

“If there is any work to be done, please entrust it to us.”

He replied:

“Remain as you are for the time being. When there is work to do later, I shall tell you.”

Afterward, the householder led the two youths into Jeta Grove and had them take up brooms and sweep the grounds of the Sangha. When the householder had some business requiring him to return home, he told the two youths:

“I have some business and must leave. Remain here, sweep the monastery clean, and remove the refuse from hidden places. Return home only after you have finished this work.”

After the two men had swept the ground clean, they wished to remove the refuse. Through his spiritual power, the Buddha caused the amount of filth to become immeasurably great. At that time, out of devotion and respect for their master, the two youths exerted all their strength to clear away the refuse without resting.

The Buddha said to Ananda:

– Some leftover food should be set aside for these two youths.

Ananda obeyed and told them to eat. Thinking, “We must finish clearing away the refuse and then return home,” the two youths did not eat the noble one’s leftover food.

Through his spiritual power, the Buddha caused the western side to return to its former state whenever the two men cleared the eastern side, and the eastern side to return to its former state whenever they cleared the western side. They labored painfully in this way until late afternoon.

The Buddha said to Ananda:

– These two youths will reconsider and remain near you tonight. Tell the bhiksus: “Previously, I taught that good deeds should be concealed and evil deeds disclosed. Now, wishing to cause these two youths to abandon their wrong views, I shall reveal my own virtuous deeds. Those bhiksus who have attained meditative concentration should enter their respective concentrations at the beginning of the night.”

After Ananda had proclaimed the Buddha’s words, at the beginning of the night some bhiksus emitted light, while others manifested extraordinary signs. Seeing this, the two youths asked Ananda:

– What is this?

Ananda replied:

– These are miraculous transformations manifested by the arhats.

The two youths then said:

– Noble one! Are there arhats in the world?

Ananda said:

– Have you not seen them yourselves? What is there left to doubt?

Previously, these two had held the wrong view that there were no Worthy Ones. Now, upon seeing these miraculous transformations, their wrong view vanished and right view arose.

At midnight, the Buddha directed his conventional mind: “How might I cause Sakra, Brahma, and the devas all to come here?” ... as explained in detail above.

At that time, knowing the Buddha’s thought, the devas all came to where the Buddha was. Through their majestic power, a great radiance appeared. Seeing this, the two youths asked Ananda:

– What is this light?

He replied:

– Brahma, Sakra, and the devas have come to see the Buddha, and therefore this radiance has appeared.

They asked:

– Noble one! Is there another world?

He replied:

– You have seen it yourselves. What is there to doubt?

Previously, these two youths had held the wrong view that there was no future life. Now, upon seeing the devas, right view arose in their minds. Filled with joy, they went together to see the Buddha, bowed with their heads at his feet, and sat to one side.

The Blessed One then taught them the Dharma of the Four Noble Truths according to their faculties, instructing, benefiting, and gladdening them, and bringing them to awakening. With the vajra-mace, they shattered the mountain of the twenty-five views of a self and attained the fruit of stream-entry. Having attained the fruit, they bowed with their heads at the Buddha’s feet and said:

– Blessed One! We now pray to go forth under the well-proclaimed Dharma and Vinaya of the Tathagata, receive full ordination, attain the state of bhiksus, and diligently cultivate the pure life.

The Blessed One said to them:

– Excellent! Da Sach Ca and Ba Lac Ca, come and cultivate the pure life.

At that moment, there at the Buddha’s feet, their hair and beards fell away of themselves, and alms bowls appeared in their hands. Once their heads had been shaved, within seven days they conducted themselves with all the dignified deportment of monks ordained for one hundred years. A verse says:

The Blessed One declared, “Come, bhiksus!”

Their hair fell away, and they were fully robed in Dharma garments.

Their deportment was like that of monks ordained for a hundred years;

They were perfected according to the Buddha’s intention.

Then, personally instructed by the Blessed One, those two bhiksus diligently applied themselves with vigor and, before long, attained the fruit of arhatship ... as extensively explained elsewhere ... until they became objects of reverence to Sakra, Brahma, and the devas.

After the Blessed One had admitted Da Sach Ca and Ba Lac Ca into the monastic life, King Thang Quang heard of it and was displeased:

– Why did the Blessed One allow those two men of wrong views to go forth? This is not a good thing, for everyone knows of their wrong views.

Hearing this, the Blessed One thought:

– In my assembly, the sravaka disciples have completely severed all defilements and karma, and their venerable merit is like Mount Sumeru. Why has the king conceived a contemptuous thought? This is truly a grave fault. I shall now reveal the extraordinary merit of those two men.

When the householder Anathapindika came, bowed with his head at the Blessed One’s feet, and sat to one side, he listened as the Buddha taught the Dharma, instructing, benefiting, and gladdening him. When the Blessed One fell silent, the householder rose from his seat, respectfully joined his palms, and said:

– Blessed One! May the Great Teacher and the noble Sangha come to my home tomorrow morning to accept my humble offering.

The Buddha silently accepted. Knowing that his invitation had been accepted, the householder bowed to the Buddha and departed.

The Buddha said to Ananda:

– Go and tell Da Sach Ca and Ba Lac Ca that tomorrow they are to serve water to the Sangha at the householder’s home.

Obeying the Buddha’s instruction, the Venerable One went to the two men and conveyed the Buddha’s command.

In obedience to the Buddha’s instruction, they said to the Venerable One:

– We shall respectfully carry out the Buddha’s teaching.

They thought, “Why has the Blessed One passed over the senior and middle-ranking monks and deliberately ordered us to serve the water? Could it be that the Blessed One wishes to reveal our extraordinary merit? We should fulfill the Blessed One’s intention.”

That night, the householder prepared an abundance of fragrant, delicious, and pure foods: five kinds of chewable food and five kinds of edible food. Early the next morning, he arranged the seats, set out ample water for use, and completed all the decorations. He then sent a messenger to inform the Buddha:

– The meal has been prepared. May the Buddha know that the time has come.

The Blessed One then donned his robe, took up his bowl, and went with the assembly of bhiksus to the householder’s home. Upon arriving, he and the great assembly sat upon the seats that had been prepared.

The householder also sent a messenger to report to King Thang Quang:

– Today, at my residence, I have invited the Buddha and the Sangha and arranged a modest offering. May Your Majesty spare a little time to come and rejoice in the merit with us.

Hearing this, the king brought the crown prince and members of the palace retinue to the householder’s home to rejoice together in the merit. Upon arriving, the king bowed to the Buddha and took his seat.

At that time, the Venerable Da Sach Ca stood before the senior monks, holding a water vessel in his hand. Through his spiritual power, he empowered it so that the water poured itself out in order, from the most senior monk to the most junior, for them to wash their hands. The Venerable Ba Lac Ca stood before the junior monks, also holding a water vessel in his hand. Through his spiritual power, he empowered it so that the water likewise poured itself out, serving the monks from the most junior to the most senior, for them to rinse their mouths.

Seeing this, King Thang Quang thought:

– Which greatly virtuous and senior bhiksu is this, who dares to manifest spiritual power in the presence of the Buddha?

The king followed the stream of pouring water to the junior seats and saw Ba Lac Ca standing there with a water vessel in his hand. Following the other stream of water to the senior seats, he saw Da Sach Ca standing there holding a water vessel. Considering this extraordinary, the king extended his right hand and praised them:

– Wondrous is the Buddha! Wondrous is the Dharma! Excellent indeed is the true Dharma, which in this very life has enabled Da Sach Ca and Ba Lac Ca to abandon the evil of wrong views and attain such extraordinary merit.

Seeing that the great assembly was seated, the householder personally served the various foods and beverages. After the meal, the great assembly washed their hands, rinsed their mouths, cleaned their teeth, and put away their bowls. The householder placed a small seat before the Buddha and knelt down to listen to the Dharma.

According to their faculties, the Blessed One taught the Dharma to King Thang Quang and the householder, bringing them benefit and joy. He then rose and departed.

After they had returned to their dwelling place, the bhiksus all had doubts and asked the Blessed One:

– What karma did Da Sach Ca and Ba Lac Ca create that caused them to be born in a border region, one holding the view of annihilation and the other holding wrong views? And what karma did they create that enabled them to go forth in the Buddha’s Dharma, completely eradicate all defilements, and attain the fruit of arhatship?

The Buddha told the bhiksus:

– The karmic deeds performed by these two have now ripened into their results... as explained extensively before... up to... they themselves must receive the results. Listen attentively. In the past, during this Auspicious Kalpa, when the human lifespan was twenty thousand years, the Buddha Kasyapa appeared in the world. These two went forth in that Buddha’s teaching. As companions, they traveled to a border country and practiced meditation on their own. Because they had no teacher to instruct them, although they had in truth attained nothing, they imagined that they had attained realization. At the time of death, they slandered the noble Dharma, gave rise to wrong views, and said: “The Buddha Kasyapa deceives the world by claiming that one who eliminates the afflictions attains arhatship. Since we ourselves cannot completely eliminate the defilements, how could anyone else attain arhatship?”

Bhiksus, do not harbor doubts. Those two who practiced meditation without a teacher in the past are now Da Sach Ca and Ba Lac Ca. Because they slandered the noble Dharma and gave rise to wrong views, they fell into the evil destinies for many lifetimes.

For many other lifetimes they were born in border regions and developed wrong views, until in this very life they were again born in a border region and held wrong views. Because these two recited, studied, and retained the principles concerning the skandhas, dhatus, ayatanas, dependent origination, and skillful knowledge of what is possible and what is impossible, through the power of that karma they were able to go forth and practice in My teaching, eliminate all defilements, and attain the fruit of arhatship.

Such are the faults of practicing meditation without a teacher’s guidance. Therefore, you should not undertake the practice of meditation by yourselves without a teacher to guide you. Whoever deliberately trains in this manner commits an offense of transgressing the Dharma.

– The occasion took place in the city of Sravasti. A certain householder built a small hut in a secluded place. A bhiksu resided there. In spring, the weather became oppressively hot, causing the bhiksu’s body to grow sallow, thin, sickly, and weak. Wishing to go elsewhere, the bhiksu said to the householder:

– Please take care of yourself; I wish to go elsewhere.

The householder asked:

– Is anything lacking that causes you to wish to go elsewhere?

He replied:

– I lack nothing at all. It is only because the weather is too hot, and I cannot remain in this small hut.

The householder said:

– If you fear the heat, I shall make an underground chamber.

He replied:

– Householder, the Buddha has not yet permitted it.

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

– Whoever needs an underground chamber may construct one as appropriate.

The householder constructed the chamber. When the summer months arrived, it became cold and damp, so the bhiksu could not remain there. Again he said to the householder:

– I wish to go elsewhere...

The questions and answers were as before: because the ground was damp, his cough and phlegmatic illness worsened, and he could not remain there. The householder said:

– If so, I shall build a large dwelling.

The bhiksu replied:

– The Blessed One has not yet permitted it.

The bhiksu reported the matter to the Buddha. The Buddha permitted the construction of a large dwelling. The householder built a large dwelling, but because he did not construct a veranda, the elevated supporting timbers were about to break. The bhiksu reported this to the Buddha. The Buddha said:

– A veranda should be constructed. If there is concern that it may break, diagonal braces should be made and secured with nails.

The fifth summary verse in the third special section:

Rock salt placed inside a horn,

A medicine vessel and the use of a blanket;

A support is set up during scripture recitation,

And an object is used to support the feet.

The occasion took place at the Bamboo Grove Monastery in the city of Rajagrha. After going forth, the Venerable Pilindavatsa was frequently ill. A fellow practitioner of the holy life came to inquire after him:

– Venerable sir, are your four great elements in harmony?

He replied:

– I am ill; how could they be in harmony?

The other asked:

– What medicine did the venerable sir formerly use?

He replied:

– I formerly used rock salt.

The other asked:

– Why do you no longer use it now?

He replied:

– Good sir, the Buddha has not yet permitted it.

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

– I now permit bhiksus to keep saindhava salt.

The bhiksus left it lying about carelessly, causing the salt to dissolve and be wasted. The Buddha said:

– It must not be left in that manner. It should have a proper place and be stored in a tube.

The bhiksus placed it in bamboo tubes, but the salt still dissolved. The Buddha said:

– A horn container should be used to keep the salt inside.

The bhiksus used new horns, causing the salt to acquire a foul odor. The Buddha said:

– Boil and cleanse the new horns with hot water and dried cow dung; then the salt will not be spoiled.

As the Buddha had instructed, rock salt was to be kept in a horn container, but the bhiksus did not know that it should be covered, and dust and dirt fell inside. The Buddha said:

– It should be covered.

The bhiksus did not understand how to do this. The Buddha said:

– Use a piece of horn as a lid.

When the bhiksu Pilindavatsa was ill... the questions and answers were as before; he needed a small bowl in which to keep medicine. The Buddha said:

– It is permitted to keep one.

– The occasion took place in the city of Sravasti. Not long after a certain householder had taken a wife, a son was born to them. When the boy grew up, he went forth in the well-proclaimed Dharma and Vinaya, but he lay only upon a bare bed and had no blanket to spread beneath him.

Later, the householder visited the monastery. Seeing that his son lay only on a bare bed without a covering beneath him, he said:

– Noble son, the other bhiksus all have blankets on which to lie. Why do you not have one?

He replied:

– Most of the others went forth long ago and have kept theirs from earlier times until now. I have only recently left the household life, so I do not yet have one.

The householder said:

– If so, our household has a fine blanket. Take it and spread it beneath you when you lie down.

He replied:

– The Buddha has not yet permitted it.

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

– I permit the use of a blanket as bedding.

The bhiksu did not use a cover but lay directly upon it with his bare body, making it very soiled. When the householder came to the monastery and saw that the blanket was so dirty that he could no longer recognize it, he asked his son:

– Have you recently acquired another blanket?

He replied:

– That is the old one.

His father said:

– Why has it become so dirty?

He replied:

– It became dirty because it had no cover.

His father said:

– This is a valuable object, yet you have allowed it to be ruined. You should cover it before using it.

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

– Although it is a personal possession, it must still be covered. If it is not covered, one commits an offense of transgressing the Dharma.

The occasion was as before. The Buddha said:

– The person appointed to recite the scriptures should sit upon a high seat.

That person sat upon the lion seat with both legs hanging down and consequently became weary.

The Buddha said:

– A footrest should be made.

The bhiksus did not understand. The Buddha said:

– If the seat is fixed in place, a brick footrest should be made. If the seat is movable, a wooden footrest should be made.

Although it was made of wooden planks, it was difficult to move. The Buddha said:

– Four iron rings should be placed at the four corners so that it may be pulled about as desired.

Some merit-seeking bhiksus and faithful laypeople applied fragrant powder to the four legs of the seat, causing the scripture reciter to hesitate to place his feet upon the footrest. The Buddha said:

– Place grass or leaves over it and then step upon it without hesitation.

The occasion was as before. The Buddha said:

– A footrest should be made.

Bhiksus dwelling in the forest found it difficult to obtain such an object, and their hanging legs became weary. They reported the matter to the Buddha. The Buddha said:

– Use a stone to support the feet.

The sixth summary verse in the third special section:

Face cloth, comb, and thin sheet;

Spittoon, cleansing, and bodily unguent;

Iron trough, iron implement, and ground;

Moonlight jewel and a loose garment.

– The occasion took place in the city of Rajagrha. The bhiksu Pilindavatsa was ill, and his head and face became grimy. The questions and answers were as before... up to...:

– What did the venerable sir formerly use?

He replied:

– I used a cloth to wipe my face.

The other asked:

– Why do you not use one now?

He replied:

– The Buddha has not yet permitted it.

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

– Whether ill or not, one should use a face cloth.

– The circumstances and place were as before. Pilindavatsa suffered from the heat, and his body became sallow and emaciated. The questions and answers were as before, up to: “What did the elder use previously?”

He replied:

– A thin robe.

They asked:

– Why do you not use it now?

He replied:

– The Buddha has not yet permitted it.

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

– In hot weather, a thin robe should be used.

– The circumstances occurred in the city of Sravasti. A bhikshu suffering from a cough and phlegm spat sputum and saliva on both sides of his bed, making the area filthy. As dawn approached, a disciple entered the room, bowed, and inquired after him, whereupon phlegm soiled his forehead. Seeing this, the bhikshu asked him about it, and he related what had happened. After saying, “Let me have a look,” the bhikshu entered the room and saw that the sick bhikshu’s sputum and saliva were scattered all around the bed. He then told the other bhikshus. They all became indignant:

– Why does a bhikshu spit and make the Sangha’s room filthy?

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

– One should not spit in a place not designated for spitting. In a dark place, one must not bow with one’s head touching the ground. Those who need to show reverence should say, “Homage to you, Venerable Sir.” Only when making a formal request should one bow one’s head in this way. Anyone suffering from a cold who needs to spit should use a spittoon.

When they spat into the spittoon, it tipped over and caused even more filth. The Buddha said:

– It should be placed in a holder.

They placed it in a ring of cord, but it still tipped over. The Buddha said:

– Spittoons and rinsing basins should be shaped like an elephant’s foot, with the bottom recessed inward, so that they stand securely on the ground.

When the expectorated liquid was poured in, the bottom sank down. The Buddha said:

– Something should be placed inside the basin as a lining.

The bhikshus did not understand. The Buddha said:

– Cut grass should be put inside, or earth or sand may be placed within it.

Many flies gathered around it. The Buddha said:

– They should be driven away with a fan.

The basin gave off a foul odor. The Buddha said:

– It should be washed clean frequently.

After washing it, they did not dry it, and organisms arose within it. The Buddha said:

– It should be dried.

Another bhikshu spat continuously and, while waiting for the spittoon to dry, neglected his duties. The Buddha said:

– Two should be obtained and used alternately.

While reciting sutras and walking in meditation beneath the monastery eaves, bhikshus spat indiscriminately. The Buddha said:

– This should not be done. Anyone who spits indiscriminately commits an offense of transgressing the Dharma. However, spittoons should be placed at the bases of the pillars at the four corners of the monastery. Anyone wishing to spit should spit into them.

– The circumstances occurred in the city of Sravasti. There was a bhikshu named Hair-Blood. In the past, for five hundred lifetimes he had undergone birth and death in hell. After being born among human beings, while living the household life he always delighted in adornment and took insatiable pleasure in amusements, no longer thinking about hell. Now he had gone forth and was cultivating the Buddha’s Dharma. He heard the Buddha expound the Dharma from the sacred teachings of the Tripitaka, describing the various sufferings of hell beings, animals, hungry ghosts, humans, and devas. When he heard about hell, his former suffering immediately became present to him, and blood flowed from every pore, soaking and soiling his robes and causing them to smell foul.

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

– A bhikshu such as this should use an undergarment.

The bhikshu wore the undergarment over his outer robe, causing people to criticize him. The Buddha said:

– It should be worn underneath.

When afflicted with sores and boils, they used their robes to wipe them. The Buddha said:

– This should not be done. If there is blood or pus, boil leaves in hot water and slowly wash it clean. The undergarment should be washed frequently and dried.

The circumstances occurred in the city of Rajagriha. The venerable Pilindavatsa was frequently ill. A fellow practitioner of the holy life came to inquire after him, as before, up to: “What did the elder use previously?”

He replied:

– Previously, I soaked in an iron tub filled with hot medicinal water.

They asked:

– Why do you not use it now?

He replied:

– The Buddha has not yet permitted it.

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

– A sick person may use an iron tub.

– The circumstances occurred in the city of Sravasti. During the summer rains, the bhikshus’ feet became soiled with mud while circumambulating the stupa.

The Buddha said:

– Bricks should be laid down. Crushed bricks mixed with mud should be firmly tamped on top, and gravel and mud mixed with ash should then be spread over it.

The stupa was too large for them to pave the entire area. The Buddha said:

– Make it one fathom wide.

Even so, it was difficult to complete. The Buddha said:

– Lay down planks.

Planks were difficult to obtain. The Buddha said:

– Bricks should be arranged as stepping-stones.

There were many muddy puddles at the monastery gate and within the monastery. The Buddha said:

– They should be filled and leveled in the manner described above.

– The circumstances occurred as before. A certain householder built a small dwelling in a secluded forest for a bhikshu to stay in. When the cold season arrived, the bhikshu suffered from the cold, and his body became thin and weak. He went to the householder and said:

– I wish to go elsewhere.

The householder replied:

– Noble One, is there anything you lack?

The bhikshu said:

– I lack nothing; I suffer only from the cold.

The householder said:

– Please remain here. I shall give you a Sunlight jewel, which is ordinarily used to kindle fire.

He replied:

– Householder, the Buddha has not yet permitted this.

The householder said:

– The Buddha, in his great compassion, will surely permit you to accept and use it.

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

– If a Sunlight jewel is needed, I permit it to be kept and used to kindle fire when necessary.

The householder then gave the jewel to the bhikshu to use.

At that time, five hundred bandits who intended to attack a small city passed by the bhikshu’s dwelling and said:

– We need fire.

He replied:

– There is none at present.

The bandits asked:

– Is there any way to obtain fire?

He replied:

– Good sirs, there is a Sunlight jewel that can kindle fire.

The bhikshu showed them where the jewel was kept.

After going to sack the city, the bandits returned to the same place. Wishing to seize the jewel, they asked where it was. The bhikshu brought it out, and the bandits took it away. Suffering from the cold, the bhikshu went to the householder and said:

– I am cold… as above.

The householder said:

– Where is the jewel?

He replied:

– The bandits took it away.

The householder said:

– It was a precious object, yet you did not safeguard it carefully and allowed the bandits to take it away. What a pity!

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

– Such a precious jewel should not be shown to bandits. What has been said regarding the Sunlight jewel that produces fire also applies to the Moonlight jewel.

– The circumstances and place were as before. The group of six bhikshus had launderers wash their robes. Because the launderers had accepted many other robes, they could not finish washing them in time. Late in the afternoon, Upananda took an old, soiled robe to a launderer’s house and said:

– Wash this robe.

The launderer replied:

– There are too many robes at present. I shall wash it tomorrow morning.

Upananda immediately became angry. The launderer said:

– Please do not be angry. Leave it here and go; I shall wash it at once.

In his haste, the launderer soaked this robe together with many others, causing its red dye to stain all the other robes. Seeing this, the launderer clasped his forehead in distress. Many people came, saw what had happened, and criticized them. The bhikshus reported the matter to the Buddha. The Buddha reflected, “The washing of robes has given rise to much criticism.”

He told the bhikshus:

– Upananda’s red robe stained the other robes. Therefore, bhikshus should not have others wash red robes. Anyone who does so commits an offense of transgressing the Dharma.

When they heard this, the group of six brought white robes for the launderers to wash. The launderers rubbed and beat them, damaging the robes. The Buddha said:

– A bhikshu should not have a launderer wash his robes.

– The circumstances and place were as before. When the group of six bhikshus heard that the Buddha did not permit bhikshus to have launderers wash their robes, they took their robes to the washing place, covered their heads with other objects, and sat beside the pond washing their own robes. Seeing this, people criticized them. The bhikshus reported the matter to the Buddha. The Buddha said:

– Bhikshus should not go to a washing place to wash their robes. Anyone who does so commits an offense of transgressing the Dharma.

– The circumstances occurred as before. The bhikshus rubbed and beat their robes on a large board while washing them, thereby damaging the robes. The Buddha said:

– This should not be done. The robes should be soaked in hot water in a tub and gently kneaded by hand until clean.

The Buddha instructed that robes be washed by hand. A bhikshu was unable to do so, and the Buddha said:

– Use your feet.

Some were unable to use either their hands or their feet, and the Buddha said:

– If you ask someone else to do it, you must personally supervise them.

MŪLASARVĀSTIVĀDA VINAYA

MISCELLANEOUS MATTERS

End of Fascicle Fourteen.