根本說一切有部尼陀那目得迦

Fascicle Two

Eighth Recitation.

Venerable Upali asked the Blessed One:

“May an uncut robe be used?”

The Buddha said:

“No. It may be used if difficult circumstances arise.”

“May one wearing an uncut robe enter a place of worldly amusement? May one enter a layperson’s house? May one enter the dwelling of non-Buddhist ascetics?”

The Buddha said:

“None of these is permitted, except when difficult circumstances arise; then wearing it entails no offense.”

“May one wearing an uncut robe sit inside the house of non-Buddhist ascetics?”

The Buddha said:

“No. But if the non-Buddhist ascetics are not in the house, sitting there entails no offense.”

As the Blessed One taught:

“One may use a robe whose length accords with the prescribed number of cubits. If someone has a large body but short forearms, must his robe nevertheless be made according to the length of his own cubit?”

The Buddha said:

“The robe should be made according to the dimensions of that person’s body.”

“Suppose that, even when made according to his bodily dimensions, there is not enough cloth to sew a robe that covers his body?”

The Buddha said:

“If there is not enough to make a covering robe, it should be sewn as a kusulaka and used. (This is translated as ‘hanging garment.’ It is four cubits long and two cubits wide. It is sewn closed, worn underneath, drawn upward, and tied with a cloth cord, as explained in detail elsewhere. Formerly it was called a kaccura, but people did not understand what it was. This garment is shaped like a narrow tube and is one of the five garments of a nun. It should properly be translated as ‘trousers’—an annotation in the original. It resembles a sarong but is sewn closed and is worn beneath a nun’s inner robe. —Translator)”

Ninth Recitation.

Venerable Upali asked the Buddha:

“Blessed One, as the Blessed One has taught, the hide of a royal elephant must not be used for footwear. May the hides of other elephants be used for footwear?”

The Buddha said:

“No. Why?”

“Other elephants also possess the strength of tusked elephants.”

“As the Blessed One has taught, the hide of an intelligent horse must not be used for footwear. May the hides of ordinary horses be used for footwear?”

The Buddha said:

“No. They too possess great strength for running.”

“As the Blessed One has taught, the hides of lions, tigers, and leopards must not be used for footwear. May the hides of other closely related animals be used?”

The Buddha said:

“No. They too possess the power of claws.”

“As the Blessed One has taught, one should not sit upon the hides of such animals, but the hides of other animals may be used as seats. How large may they be?”

The Buddha said:

“They may be large enough to cover the sitting place.”

“As the Blessed One has taught, certain kinds of hide may be used as bedding. How large may a hide used as bedding be?”

The Buddha said:

“A piece large enough for the place where one lies may be used without offense.”

Tenth Recitation.

Raw meat and the various sour drinks;
Five kinds must not be used;
For hemorrhoidal illness, do not injure them with the nails;
A gift redirected is governed by the giver’s expectation.

The Blessed One was in the city of Sravasti. Venerable Upali asked the Blessed One:

“As the Venerable One taught, because the bhiksu Saikata was ill, he was permitted to receive raw meat and eat it. From where should it be obtained?”

The Buddha said:

“Obtain it from the establishments of the five kinds of butchers. What are the five? Those who slaughter sheep, chickens, and pigs, those who catch birds, and those who hunt wild animals.”

“Venerable One, who should go to obtain it?”

The Buddha said:

“One should send a person whose mind is reverent and faithful.”

“To whom should it be brought?”

The Buddha said:

“It should be brought to a person of faith.”

At that time, a bhiksu in the city was afflicted with illness. He went to a physician and said:

“I suffer from wasting thirst. Good sir, please prescribe suitable medicine to treat my illness.”

The physician replied:

“You should use butter; then the illness will cease.”

The bhiksu said:

“The Buddha has not yet permitted butter to be used for treating illness.”

The physician said:

“The Blessed One is greatly compassionate. If it is needed because of illness, he will permit its use.”

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

“When an ill bhiksu is instructed by a physician to use butter as treatment, he is permitted to use it.”

Although this bhiksu used butter, the illness continued to torment him.

The physician asked:

“How is your health after using the butter?”

The bhiksu replied:

“The feverish thirst remains.”

The physician said:

“If butter does not cure the illness, why do you not use the various sour fermented drinks? (‘Vinegar’ here means mildly fermented liquids that are not yet intoxicating liquor, rather than culinary vinegar. The passages below should be understood in the same way. —Translator)”

The bhiksu replied:

“The Blessed One has not permitted sour drinks to be consumed outside the proper time. How could I use them?”

The physician said:

“The Blessed One is compassionate. Because they are needed to treat illness, he will permit their use.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“From now on, I permit you to use the various sour fermented drinks.”

The bhiksus did not know what these drinks were or how they should be consumed, so they again asked the Buddha.

The Buddha said:

“There are six kinds, all of which may be used:

1. Strong fermented drink.

2. Rice fermented drink.

3. Medicinal fermented drink.

4. Mild fermented drink.

5. Buttermilk drink.

6. Thick buttermilk drink.

“When any of these is consumed, a little water should be added to make it allowable. It should be strained clean through thick cloth until it has the color of bamboo-water. It may then be drunk at the proper time or outside the proper time, by the sick or the healthy, without offense. Do not harbor doubts about this.

“Strong fermented drink is made by dissolving granulated sugar in water and mixing it with various fruits, or by using grapes, tree-honey, or other sweet fruits, then fermenting it for a long time.

“Rice fermented drink is made by grinding unhusked wheat together with various other ingredients and fermenting the mixture.

“Medicinal fermented drink is made by fermenting roots and branches of medicinal plants together with various sour jujubes.

“Mild fermented drink is made by adding water to a vessel of hot rice being steamed and drawing off the rice-water. Whenever a quantity of rice-water is removed, the same quantity of water is added, so that it may be used continuously without spoiling.

“Buttermilk drink is the liquid produced from curds.

“Thick buttermilk drink is the butter produced from curds.

“Other liquids are all classified as drinks.”

In the city there was a bhiksu suffering from hemorrhoids, and a hemorrhoidal mass protruded. He pinched it off with his fingers and suffered unbearable pain. The bhiksu thought:

“My suffering is unbearable. The Blessed One is greatly compassionate; why does he not have pity on me?”

Then the Blessed One, moved by great compassion, went to the bhiksu and asked:

“Bhiksu, from what are you suffering?”

The sick bhiksu joined his palms, looked at the Buddha with an anguished heart, and, as tears streamed down, fully described his painful illness.

The Buddha told the bhiksu:

“I previously prohibited you from cutting off hemorrhoids when suffering from this illness.”

The bhiksu said to the Buddha:

“Blessed One, you did not permit it.”

The Buddha asked:

“Why, then, did you act in this way?”

He replied:

“Blessed One, I did so because the pain was so severe.”

The Buddha said:

“If you acted because the pain was severe, there is no offense. I now tell you that, no matter how severe the pain, you must not pinch off hemorrhoids with your hands. There are two methods of treating this illness: using medicine or using protective spells. Although a bhiksu may suffer from this illness, he must neither cut off the hemorrhoids himself nor ask another to do so. Whoever acts contrary to this instruction commits an offense of transgressing the Dharma.”

The Blessed One was staying in Sakyan territory, in a merchants’ village named Nati. In that village lived a householder who possessed faith and a joyful, generous heart. He built a dwelling and offered it to the Venerable Rahula. After residing there for only a short time, the Venerable Rahula took his robes and bowl and traveled among the people. When the householder heard that he had departed, he thought, “The Venerable has gone traveling, and I do not know whether he will return.” The householder then offered that dwelling to the Sangha.

After the Venerable Rahula had completed his travels to his satisfaction, he took his robes and bowl and returned to the dwelling in the merchants’ village of Nati. Upon inquiry, he learned that the dwelling had been offered to the Sangha. He went to the Buddha, bowed with his head at the Buddha’s feet, and said:

“A householder aroused great faith, built a dwelling, and offered it to me. I stayed there for a time, but circumstances required me to depart. Not long afterward, the householder offered the dwelling to the Sangha. What should I do? I ask the Buddha to decide.”

The Blessed One said:

“Go to the householder’s dwelling and say to him:

“‘Good sir, have you ever felt even the slightest aversion toward me through body, speech, or mind?’”

Having heard the Buddha’s instruction, the Venerable Rahula went to the householder and said:

“Good sir...” and so forth, as above. The householder replied:

“I have never entertained such a thought toward the Venerable.”

Rahula returned to the Buddha and fully reported the householder’s reply. The Buddha told Ananda:

“Go to the village of Nati and assemble in the lecture hall all the bhiksus residing there.”

Obeying the Buddha’s command, Ananda went to the dwelling in the village of Nati and told the bhiksus:

“You should assemble in the lecture hall.”

After conveying the Buddha’s instruction, Ananda returned, bowed with his head at the Buddha’s feet, and said:

“I went to the dwelling in the village of Nati and proclaimed the Buddha’s instruction. All the bhiksus have now assembled.”

The Blessed One brought the bhiksus and Rahula to that monastery in the village of Nati, sat upon the prepared seat, and told the bhiksus:

“You should know that if a donor gives an intended gift to one particular person and afterward gives that same object to someone else, the donor acts contrary to the Dharma, and the recipient also acts contrary to the Dharma. Such use is called impure. Likewise, if something already given is subsequently redirected to two people, three people, or the Sangha, every such gift is contrary to the Dharma, its acceptance is contrary to the Dharma, and its use is impure.

“Bhiksus, if a donor gives an intended gift to two people and afterward gives that same object to another single person, both donor and recipient act contrary to the Dharma. Such use is impure.

“Likewise, if the object is redirected to two people, three people, or the Sangha, both giver and recipients act contrary to the Dharma. Every such use is impure.

“Bhiksus, if a donor gives an intended gift to three people and subsequently redirects that object to one, two, or three other people, or offers it to the Sangha, both giver and recipients act contrary to the Dharma. Every such use is impure.

“Bhiksus, if a donor offers an intended gift to the Sangha and afterward gives that same object to one, two, or three other people, or offers it to another Sangha, both giver and recipients act contrary to the Dharma. This is called impure use.

“If it was first offered to the Bhiksu Sangha and afterward offered to the Bhiksuni Sangha, or conversely, this too is called impure.

“Bhiksus, if the Sangha divides into two communities and an object was first offered to one community and subsequently offered to the other, this too is called impure use.

“Bhiksus, if an object has been given to one person and is not afterward given to anyone else, both giver and recipient act in accordance with the Dharma. Such use is called pure. Likewise, if an object is given to two people, three people, the Sangha, this Bhiksuni Sangha, or this community, and is not afterward offered elsewhere or put to some other use, it is called pure. The details are as explained above. Bhiksus, the first is a genuine gift; the later gift is contrary to the Dharma.

“Bhiksus, the land belongs to the king, an object belongs to its owner, the donor is the owner of the rooms and beds, and a bhiksu is the owner of his robes, bowl, and requisites. If property offered to a monastery becomes damaged, the donor should repair it himself and must not arbitrarily take that property and give it to someone else. The first gift accords with the Dharma, but the later gift is contrary to the Dharma.

“Bhiksus, the former dwelling should be returned to Rahula. Except under difficult circumstances, if a bhiksu takes something that has been given to one person and gives it to another, he commits an offense of transgressing the Dharma.”

Obeying the Buddha’s instruction, the bhiksus returned the former dwelling to Rahula.

As the Blessed One taught:

“Should a great assembly be appointed every five or six years?”

Some faithful brahmins and householders offered various cakes, fruits, and foods to the Sangha.

The bhiksus could not finish the food and gave the leftovers to the sramaneras. The next morning, these sramaneras offered that food back to the bhiksus.

The bhiksus asked:

“Where did you obtain these cakes?”

They replied:

“These are the cakes you gave us yesterday.”

The bhiksus became doubtful and thought, “These cakes and fruits are food that we have already touched and left over. If we now eat them again, according to the Dharma we incur an offense.” The bhiksus reported the matter to the Buddha. The Buddha said:

“If one gives with the expectation of eating it again, one commits a wrongdoing when giving it and an offense entailing downfall when eating it.

“If one gives without the expectation of eating it again, there is no offense in giving it, but eating it entails an offense of downfall.

“If one gives with expectation but eats without expectation, giving entails a wrongdoing, but eating entails no offense.

“If one gives without expectation and eats without expectation, neither giving nor eating entails an offense.”

-ooOoo-

Second Separate Section of the Nidana

Summary Recitation.

Dividing the property of the deceased and announcing donors;
Traveling by carriage, receiving robes, and trainees;
Repeated action, gathering in the boundary;
Sramaneras together upon the Sangha’s platform.

First Recitation.

Divide a deceased person’s robes and property;
When neither side possesses them, each should receive its own;
On seeing a fight, one must remonstrate;
Divide according to the direction in which the head points.

The Buddha was in the city of Sravasti. A certain householder had only one son. When the son grew up, he wished to leave the household life and received full ordination in the true Dharma. Unfortunately, he fell gravely ill and died. The bhiksus buried him together with all his robes and bowl.

Laypeople saw this and said to the bhiksus:

“We laypeople have children and grandchildren and can obtain whatever we require. Yet we do not discard all the belongings of the deceased. You Venerables are renunciants without children, and your requisites are difficult to obtain. Why do you not retain the belongings of one who has died?”

The bhiksus replied:

“The Blessed One has not permitted us to take the robes and bowl of the deceased.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“The robes and bowl of a deceased bhiksu should not be discarded.”

A sick bhiksu died. The bhiksus retained his robes and bowl and buried his body naked. When worldly people saw this, they criticized them.

The Buddha said:

“A corpse must not be left naked. It should be decently clothed for burial.”

The bhiksus then used fine clothing to bury the deceased.

The Buddha said:

“Do not use fine clothing for burial.”

The bhiksus then used torn and tattered clothing for burial.

The Buddha said:

“Use clothing of medium quality, neither especially fine nor especially poor, to bury the deceased.”

The bhiksus asked the Buddha:

“How should the remaining robes and bowl of the deceased be divided?”

The Buddha said:

“Give them to bhiksus who are in need.”

At that time, the group of six bhiksus constantly presented themselves as being in need.

The Buddha said:

“They should not be given to the group of six. They should be given in order, beginning with the senior elder.”

Consequently, the junior bhiksus received nothing.

The Buddha said:

“The community should assemble and first make a formal motion. When the Sangha has harmoniously consented, the property should be converted and divided among them.”

The circumstances and place were as before. A bhiksu suddenly died, and his robes and bowl were at a bhiksuni dwelling. After he had been buried, the bhiksus learned of his death and went to the bhiksuni dwelling to ask for his robes and bowl. On hearing their request, the bhiksuni asked:

“Where did he die?”

They replied:

“At the nuns’ monastery.”

The bhiksuni said:

“If he had died at the monks’ monastery, these things would belong to you. But he died at the nuns’ monastery and was my brother in the Dharma. I am entitled to take all the robes and bowl he left behind.”

The bhiksuni refused to return the robes and bowl. The bhiksus reported this to the Buddha.

The Buddha said:

“They must not be left with the bhiksuni. They should be divided among the bhiksus.”

The circumstances and place were as before. A sick bhiksuni died, and her robes and bowl were at a bhiksu dwelling. The bhiksunis approached the bhiksu and said:

“Venerable, Bhiksuni So-and-so has now died. Her robes and bowl were left here. Please permit us to receive them.”

On hearing that she had died, the bhiksu said:

“That deceased bhiksuni was my sister in the Dharma. I am entitled to retain her robes and bowl.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“They must be returned to the bhiksunis.”

The circumstances and place were as before. A bhiksu traveling among the people arrived at a layperson’s house in a certain village, suddenly fell ill, and died. After burying the bhiksu, the householder who owned the house kept his robes and bowl. Some bhiksunis traveling in that region then arrived there. The householder met them and said:

“Noble Ones, a bhiksu previously died in my house. I still keep his robes and bowl here. You may take them away.”

The bhiksunis replied:

“Bhiksunis may not receive the robes and bowl of a deceased bhiksu.”

The bhiksunis informed the bhiksus of the matter, and the bhiksus reported it to the Buddha.

The Buddha said:

“If there are no bhiksus in that place, the bhiksunis should receive them.”

The circumstances and place were as before. A bhiksuni traveling among the people with her robes and bowl arrived at a layperson’s house in a certain village, fell ill, and died. The householder took her corpse to the charnel ground for burial and kept her bowl.

When some traveling bhiksus arrived there, the householder met them and said:

“Noble Ones, a bhiksuni previously died in my house. Her robes and bowl remain here. Good sirs, you should come and take them away.”

The bhiksus replied:

“We may not take the property of a deceased bhiksuni.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“If there is no community of bhiksunis in that place, a bhiksu who takes them commits no offense.”

Venerable Upali asked the Blessed One:

“Venerable One, if bhiksus die in a layperson’s house, who is permitted to receive their robes and bowl?”

The Buddha said:

“Whoever arrives first may take them.”

“If two people arrive at the same time, who may take them?”

The Buddha said:

“Whoever asks first may receive them.”

“If both ask at the same time, who may take them?”

The Buddha said:

“Both may receive them. Alternatively, they may be given according to the layperson’s pleasure, and whoever is given them may receive them.”

The circumstances and place were as before. Two bhiksus quarreled with one another. Other bhiksus saw them fighting but did not intervene. When people saw this, they said:

“Noble Ones, we are laypeople, yet when we see others fighting, we intervene and reconcile them. Why do you stand with folded arms and watch them fight?”

The bhiksus replied:

“They are people who delight in contention. Who could remonstrate with and reconcile them?”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“You should restrain them and must not stand watching.”

Although the bhiksus tried to restrain them, they did not stop.

The Buddha said:

“If they do not stop when restrained, the Sangha should perform an act of censure against them.”

Two bhiksus were discussing points of doctrine and consequently became angry and quarreled.

The bhiksus performed an act of censure against them.

The two said:

“We were discussing and investigating points of doctrine. On what grounds did you perform an act of censure against us?”

The bhiksus replied:

“The Buddha instructed that an act of censure be performed against those who quarrel. For that reason, we performed the formal act against you.”

The bhiksus reported this matter to the Buddha.

The Buddha said:

“An act of censure should not be performed against them for that reason. If their two teachers—the preceptor and the instructor—are still present, those teachers should be told to remonstrate with and instruct them. If they have completed ten rains and are independent of guidance, the bhiksus should remonstrate with them. If they do not end their quarrel, the community should then perform an act of censure against them.”

Venerable Upali asked the Blessed One:

“If a bhiksu dies precisely upon the boundary between two territories, which side is permitted to receive his robes and bowl?”

The Buddha said:

“The dwelling toward which his head points is permitted to receive them.”

“If his head lies upon the boundary shared by the two dwellings, how should the matter be resolved?”

The Buddha said:

“Both dwellings are entitled to them.”

Second Recitation.

The Blessed One was in the city of Sravasti. At that time, many non-Buddhist ascetics lived in the city. Because the Buddha had come there, their influence declined, bringing about a reduction in their offerings.

At that time, lay followers who still believed in the non-Buddhist ascetics sought donations to make offerings to them.

Every early morning, the householder Anathapindika went to see the Buddha. On the way, he encountered followers of the non-Buddhist ascetics soliciting donations to support their teachers. Seeing this, the householder thought, “Even the misguided followers of non-Buddhist ascetics, who cultivate unwholesome teachings, know to solicit donations in order to support their teachers. The Blessed One taught in the sutras that those without faith should be caused to give rise to faith, so that everyone may be disciplined and established in the true Dharma. If the Teacher permits me, I shall encourage people to make offerings to this field of merit.”

Having thought this, the householder entered Jeta Grove, bowed to the Blessed One, sat to one side, and reported the matter to the Buddha:

“I pray that the Blessed One will permit me to solicit offerings for the Buddha and the Sangha.”

The Buddha said:

“You may do as you wish.”

The householder immediately went forth to publicize the offering. The householders and brahmins then said to him:

“If the noble Sangha comes with you to receive the offerings, our merit and benefit will be very great.”

The householder reported this matter to the Buddha.

The Buddha said:

“The bhiksus should assist the householder.”

Obeying the Buddha’s instruction, the bhiksus accompanied the householder in publicizing the offering.

Everyone said:

“When we make donations, announce our names so that all may know them.”

The bhiksus replied:

“Excellent.”

The Blessed One said:

“When donors bring offerings, their names should be announced and blessings dedicated before the offerings are accepted. Laypeople should be asked to announce the names.”

The people proposed:

“If the Noble Ones announce our names, our merit will increase.”

The Buddha said:

“A bhiksu should announce the donors’ names.”

At that time, donors brought wealth to the monastery as offerings.

The Buddha said:

“When they bring offerings to the monastery, the donors’ names must also be announced and blessings dedicated before the offerings are accepted.”

As the bhiksus publicized the offering everywhere and guided the people, the crowds became so dense that they could not advance.

The Buddha said:

“The guides should travel in carriages or sit in elevated palanquins.”

When the weather was hot or there was wind and rain, the Buddha said:

“They should be sheltered by parasols.”

At that time, only one gate was open, and so many people entered that the passage became blocked.

The Buddha said:

“Four gates should be opened, with four guides stationed there.”

Following behind and publicizing the offering, the householder Anathapindika received donations of fine cloth amounting to hundreds of thousands and millions of bolts, together with a vast quantity of wealth. The householder thought, “I have encouraged people to donate this immense quantity of wealth. I should establish a great almsgiving assembly and make offerings to the Buddha and the noble Sangha. I shall present these things before the great assembly and offer them all at once.” Having thought this, he decorated Jeta Grove all around with various beautiful fabrics, placed the three robes and all other requisites upon stands, and appointed someone to guard them carefully. The householder then went to the Buddha, bowed with his head at the Buddha’s feet, and said:

“Blessed One, tomorrow I wish to establish a great almsgiving assembly and make offerings to the Buddha and the Sangha.”

The Blessed One silently consented.

That very night, the householder Anathapindika prepared exquisite foods and drinks. At dawn, he arranged cushions and seats in the monastery, went to the Buddha, and said:

“It is time.”

The Buddha and the great assembly went to the prepared seats. After the Buddha and the assembly had finished eating, put away their robes and bowls, cleaned their teeth, and rinsed their mouths, the householder brought the donated robes and other articles before the seats, knelt, and asked the Buddha:

“Blessed One, how many kinds of fields of merit are there in the world?”

The Buddha said:

“There are two kinds: trainees and those beyond training. There are eighteen distinct kinds of trainees and nine kinds of those beyond training. These are fields of merit capable of worthily consuming offerings.

“What are the eighteen kinds of trainees? They are:

1. One practicing toward stream-entry.

2. One who has attained the fruit of stream-entry.

3. One practicing toward once-returning.

4. One who has attained the fruit of once-returning.

5. One practicing toward non-returning.

6. One who has attained the fruit of non-returning.

7. One practicing toward arhatship.

8. One who has attained the fruit of arhatship.

9. A faith-follower.

10. A Dharma-follower.

11. One liberated through faith.

12. One who has attained right view.

13. One who passes from family to family.

14. One with a single interval.

15. One who attains nirvana in the intermediate state.

16. One who attains nirvana with exertion.

17. One who attains nirvana without exertion.

18. One bound upstream.

“These are the eighteen.

“What are the nine kinds of those beyond training? They are:

1. One liable to regress.

2. One capable of dying at will.

3. One who guards the attainment.

4. One who abides without change.

5. One capable of penetration.

6. One who is immovable.

7. One who does not regress.

8. One liberated through wisdom.

9. One liberated in both ways.

“These are the nine kinds. (See the Madhyama Agama, Sutra on the Field of Merit.)” After speaking, the Buddha recited this verse:

The trainees and those beyond training in the world
Are worthy of reverence and offerings;
Upright in body and speech, their minds are pure—
Offerings to this field of merit bear great fruit.

The householder Anathapindika then requested that an announcer be appointed and respectfully asked the Noble One to make this proclamation:

“Whoever is a sravaka disciple of the Blessed One is worthy of reverence and homage, is an unsurpassed field of merit, and is worthy to receive the world’s offerings. You may use these robes and articles as you wish.”

The announcer stood before the senior elder and proclaimed:

“Let the Venerable Sangha listen. Whoever is a disciple...” and so forth, as above, “...may use them.”

After hearing the proclamation, those who had become remote from greed, hatred, and delusion thought, “The householder Anathapindika has proclaimed: ‘Whoever is...’” and so forth, as above.

The arhats thought, “I am one who has attained the supreme fruit within the Sangha. I am worthy to use these offerings.”

Yet the Blessed One had taught:

“Bhiksus, if you possess any extraordinary virtue, you should conceal it; if you have any coarse fault, you should disclose it. Why, for the sake of these offerings, should I now display my virtue and declare, ‘I am one who has attained supreme freedom from desire’?” Thinking thus, all the arhats remained seated in silence. Those who had not completely eliminated the remaining defilements also thought, “These things are offered to unsurpassed fields of merit. Since my outflows have not been exhausted, I truly should not accept them.” They too remained seated in silence. Ordinary beings still fully bound by the fetters also thought, “These things are offered to unsurpassed fields of merit. Since my afflictive impurities remain complete and powerful, I am not entitled to enjoy them.”

Not one person in the assembly accepted the offerings.

The householder Anathapindika then thought, “Could it be that I have caused this Sangha of noble and ordinary beings to overturn their bowls and refuse my offering?” In a moment, the householder became haggard and his expression changed. He went to the Blessed One, bowed with his head at the Buddha’s feet, sat to one side, and related the entire matter to the Buddha. Although the Blessed One knew clearly, he deliberately asked Venerable Ananda:

“The householder Anathapindika offered many robes and articles to the great assembly. Why did no one in the assembly accept them?”

Ananda replied:

“The householder Anathapindika made this proclamation: ‘If anyone in this assembly is a sravaka disciple of the Blessed One, he is worthy of reverence and homage, is an unsurpassed field of merit, and is worthy to receive the world’s offerings. You may use these robes and articles as you wish.’

“When the great assembly heard this proclamation, ordinary and noble beings alike remained silent. For that reason, no one accepted them.”

The Blessed One then told Ananda:

“Go and tell the bhiksus residing in Sravasti and elsewhere to assemble and wait together in the lecture hall.”

Obeying the Buddha’s command, Venerable Ananda went and told everyone to assemble in the lecture hall. He then returned, bowed with his head at the Buddha’s feet, and said:

“The great assembly has gathered in one place. May the Blessed One know that it is time.”

The Sugata went there, sat upon the prepared seat, and told the bhiksus:

“The householder Anathapindika offered many robes. Why did none of you accept them?”

The bhiksus remained silent and did not answer.

Although the Great Teacher knew, he deliberately asked Ananda:

“Why do the bhiksus remain silent and give no answer when I question them?”

Venerable Ananda reported the entire preceding matter to the Blessed One.

The Buddha told the bhiksus:

“Did you not originally come to me out of faith, leave the household life, escape worldly existence, and seek nirvana?”

The bhiksus said to the Buddha:

“Blessed One, it is so.”

The Buddha said:

“If, out of faith, you came to me to renounce the household life, seeking nirvana and cultivating the pure conduct, then even if the robes worn by bhiksus are worth one hundred million gold coins, their dwellings are worth five hundred gold coins, and their food and drink contain a hundred exquisite flavors, I permit you to receive all of them, and you can worthily consume them. But if a bhiksu breaks the precepts, he cannot worthily consume even a single morsel of food in the dwelling, and the ground of the Sangharama cannot accommodate even one of his feet. Why? You should know that a person who breaks the precepts has ten faults:

1. He knows himself to be an evil breaker of the precepts, and others also know him to be a breaker of the precepts.

2. Deities do not draw near to support him.

3. His companions in the pure conduct despise him.

4. Good people who understand the Dharma despise him.

5. The evil reputation of his offenses becomes known in all four directions.

6. He cannot attain what he has not yet realized.

7. He loses what he has already realized.

8. He forgets everything he has seen and heard.

9. As death approaches, his mind gives rise to anguish.

10. After death, he falls into hell.

“Furthermore, bhiksus, there are five kinds of use:

1. Use as an owner.

2. Use as a child of one’s parents.

3. Use by permission.

4. Use as a debtor.

5. Use as a thief.

“What is use as an owner?

“It refers to an arhat who has forever eradicated the three poisons.

“What is use as a child of one’s parents?

“It refers to trainees who still have residual defilements.

“What is use by permission?

“It refers to thoroughly virtuous ordinary beings who live noble lives, maintain pure precepts, diligently cultivate meditation and recitation, and are not heedless.

“What is use as a debtor?

“It refers to those who observe the precepts but do not diligently cultivate the wholesome qualities of the factors of awakening.

“What is use as a thief?

“It refers to one who violates any of the four fundamental precepts. Therefore, having understood these matters, you should diligently train and practice. The great assembly should equally divide among themselves the robes and other offerings donated by this householder.”

THE MULASARVASTIVADA

VINAYA

NIDANA

—End of Fascicle Two—