根本說一切有部尼陀那目得迦

Volume Ten

The Buddha was dwelling in the city of Śrāvastī. Many merchants held a great assembly in a grove and invited the Buddha and the Saṅgha to come and receive offerings. They prepared a full meal before the great assembly. Suddenly they heard that the goods carried by their chief guests had caught fire. Upon hearing this, they hastily abandoned the meal there and ran back home. The mealtime had arrived, but there was no one to present the food. A bhikṣu thought to himself, "What should be done about this?" The bhikṣus reported this matter to the Buddha. The Buddha taught:

"Since the donors have formed the intention to abandon (the offering meal) entirely, you should give rise to the thought that you are taking and eating from yourselves as in Uttarakuru; you need not give rise to doubt."

At that time a crow flew down beside the kitchen and pecked at the food. The bhikṣus, being doubtful, did not dare to eat, and reported the matter to the Buddha. The Buddha taught:

"Cut away the four edges that were pecked, and there is no fault in eating."

Before the bhikṣus had a chance to eat, the crow flew over again and pecked at the food, and they were doubtful and did not dare to eat. They reported the matter to the Buddha. The Buddha taught:

"Cut away the four edges that were pecked, and eating is no offense."

The Venerable Hili-bhadra entered the latrine and saw flies eating impure things, which then flew into the kitchen and soiled the food and drink. He said to the bhikṣus:

"I just saw these flies in the latrine, and then they flew over and soiled the food."

When the bhikṣus heard this, none of them dared to eat. The Buddha said to the bhikṣus:

"The various kinds of flies, whether they alight in a proper place or an improper place, do not render food unclean; that food may be eaten."

A bhikṣu wished to dye his robe and saw a jar in their house. Thinking it was a jar of dye, he took it and carried it off. Afterward, upon examining it, he realized it was a jar of clarified-butter oil, so he set it aside. The Buddha taught:

"If you have carried it up to the loft but have not yet gone halfway, you should bring it back down and set it safely on the ground. If you have gone more than halfway, you should carry it up and place it on level ground."

Because he did not examine the place carefully where it was set, the jar tipped over and spilled the oil. The Buddha said:

"You should use something to prop it up, and not let it tip and fall over."

The bhikṣus had touched these things and so were doubtful and did not dare to eat. The Buddha taught:

"That food is pure, so it may be eaten.

"Bhikṣus! There are two kinds of food that, though touched, are without fault:

"1. Food touched by a person who has no sense of shame or scruple.

"2. Food touched unintentionally by a person who has a sense of shame and scruple.

"When a person who has a sense of shame and scruple touches it unintentionally, both cases are pure and no offense is committed."

At that time many bhikṣus were traveling in the four directions to pay homage at stūpas. There were brāhmaṇas and laymen who gave perfumed paste, perfumed powder, incense, garlands, and cloth to the bhikṣus to carry as offerings to the stūpas. The bhikṣus encountered outward circumstances and so were unable to fulfill the wishes of those who entrusted these things. The bhikṣus thought to themselves, "How should these things be dealt with?" The bhikṣus reported this matter to the Buddha. The Buddha taught:

"There are four great stūpas that are fixed places:

"1. The place where the Bodhisattva was born.

"2. The place where the Bodhisattva attained perfect enlightenment.

"3. The place where the Buddha turned the Wheel of the Dharma.

"4. The place where the Buddha entered Nirvāṇa.

"If the original intention of the donor was to make an offering to other stūpas, but the offering is presented to one of these four stūpas, this does not go against their wish. If, when making offerings to all four of these stūpas, there is an obstructing circumstance, then making an offering to one of the four is still acceptable, because they are related to one another, and there is no need to make an offering elsewhere."

The Venerable Upāli addressed the World-Honored One:

"Suppose two bhikṣus give rise to feelings of enmity and use contradictory words to slander each other. Of these two persons, which one is to be believed, and which is not to be believed?"

The Buddha taught:

"Believe the one who keeps the precepts. If both alike uphold the precepts, believe the one who is widely learned. If both are widely learned, believe the one of few desires. If both are of few desires, believe the one who is of very few desires and content. "

"If both are of extremely few desires, then whom should one believe?"

The Buddha taught:

"If there are two persons who are both of extremely few desires, yet give rise to feelings of enmity and use contradictory words to slander each other—this does not happen."

Second verse.

The Venerable Upāli addressed the Buddha:

"If a thief-dweller is made the one who casts the lots, is the schism of the Saṅgha accomplished?"

The Buddha taught:

"It is not accomplished!"

"If one of the five kinds of eunuchs, or even one dwelling apart, is made the one who casts the lots, is the schism of the Saṅgha accomplished?"

The Buddha taught:

"It is not accomplished!"

"If a person who has committed one of the four grave offenses is used to cast the lots, is the schism of the Saṅgha accomplished?"

The Buddha taught:

"It is not accomplished!"

"If a person on probation as a student is used to cast the lots, is the schism of the Saṅgha accomplished?"

The Buddha taught:

"It is not accomplished."

Third verse.

The group-of-six bhikṣus lay sleeping naked upon the Saṅgha's blanket, flailing their arms and kicking their legs, so that the blanket was damaged and torn. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"You must not lie sleeping naked upon the bedding of the Saṅgha. Lying naked to sleep incurs the offense of wrongdoing. The Saṅgha's blanket should be wrapped in something else, or used as a lower garment; take care to examine it and make use of it gradually."

The group-of-six carried the Saṅgha's bedding out to the place of walking meditation, where it was soaked and damaged by the rain. The bhikṣus reported this to the Buddha. The Buddha taught:

"You must not carry the Saṅgha's outer cloth out into the dew and wind to walk in meditation in the rain. Whoever uses it thus incurs the offense of wrongdoing."

Furthermore, the group-of-six carried the Saṅgha's bedding into the kitchen, where the smoke fumed it and damaged it. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"You must not carry the Saṅgha's bedding into the kitchen. Whoever uses it thus incurs the offense of wrongdoing."

The bhikṣus carried the Saṅgha's bedding into the place of relieving oneself. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"You must not carry the Saṅgha's bedding into the room for relieving oneself. Whoever carries it in incurs the offense of wrongdoing."

The bhikṣus saw that the Saṅgha's blankets, quilts, and bedding had become damaged, and together they threw them away. The bhikṣus reported this to the Buddha. The Buddha taught:

"You should not throw them away. If the cloth is torn lengthwise, you should take thread and sew it together. If you see a hole, then patch it; if the cloth is old and rotten, then sew it folded double. If it is too old and rotten, then use it for lamp wicks. Or chop it up fine and mix it with cow dung to make a plaster for filling holes in posts, or for plastering walls. When used in this way, it causes what the donor offered into the field of merit to increase in merit and virtue. If the three robes become damaged and rotten, they should also be dealt with as above."

Fourth verse.

The Buddha was in the city of Śrāvastī. There was an elder who built a dwelling place and supplied this dwelling with provisions in great abundance.

At that time, the elder invited the bhikṣus to come and take possession of this dwelling. The bhikṣu who was master of the dwelling had many disciples in other places. Out of reverence, they came to their teacher's dwelling.

At that time, the bhikṣu master of the dwelling said to his disciples:

"The elder built a monastery and invited me to come and take possession of this dwelling; once you have eaten, you may go."

The disciples said to their teacher:

"Upādhyāya! If there is food, let us carry it to where we are and eat it together."

He answered:

"As you wish."

They thereupon took the food, the lamp oil, the leather sandals, the robe-goods, the parasols, the firewood, the various medicines, and the branches, leaves, flowers, and fruit, and carried them all away. After a while, they had transported the monastery's provisions until they were nearly gone.

At that time the other bhikṣus who were staying in the monastery, seeing this, all went to the house of the donor who had built the monastery and said:

"Elder, do you know? The provisions you offered into the monastery are now being depleted."

The elder said:

"There are not many bhikṣus in the monastery, yet the Saṅgha's provisions, used for only a short while, are said to be already gone."

At that time the bhikṣus presented the above matter to the elder. The elder said:

"Surely I did not offer those provisions for bhikṣus outside the monastery?"

The elder was very angry and reported the matter to the Buddha. The Buddha taught:

"Bhikṣus from another dwelling must not carry the food of this dwelling back to their own dwelling, nor may they take the goods of this monastery to another place. As for food, lamps, oil, and so forth, if the original intention of the donor was to offer them to those residing in this monastery, they may not be transferred to those residing in another monastery. If they are transferred for others to eat, the value of the goods must be reckoned and repaid."

Fifth verse.

The Buddha was dwelling in the city of Śrāvastī. There were two brothers who went forth into the homeless life together. The bhikṣu in charge of affairs entrusted a Saṅgha robe to the elder brother bhikṣu and then went off elsewhere. Afterward the younger brother bhikṣu brought his own great robe over beside the elder brother bhikṣu and set his own robe down beside the robe entrusted by the one in charge of affairs. When leaving, he mistakenly took up the robe that the one in charge of affairs had entrusted to the elder brother bhikṣu. The bhikṣu in charge of affairs returned and, seeing a different robe, said to the elder brother bhikṣu:

"Venerable! The Saṅgha has gained much in the way of goods."

He answered:

"Has it indeed?"

He asked:

"Whose robe-goods are these?"

He answered:

"It is the robe you entrusted."

The one in charge of affairs said:

"My robe was large; this robe is small and narrow. Surely someone came here and carried off my robe. I must go and ask the one who came here."

This one went to the place of the younger brother bhikṣu and saw the Saṅgha's robe. He asked:

"Why did you do this?"

He answered:

"I did not intend to take the Saṅgha's robe and bring it here. If it is the Saṅgha's robe, Venerable, simply take it and carry it away."

The bhikṣus, being doubtful, reported the matter to the Buddha. The Buddha taught:

"The robes of the great assembly must be marked."

The bhikṣus did not know how to mark them. The Buddha taught:

"If it is the property of the assembly, it must be clearly inscribed: 'This is a robe of the donor so-and-so.' If it is the private robe of one person, it should bear a separate mark."

At that time someone offered a multicolored rug and a small mattress to the Saṅgha. The Buddha taught:

"The great assembly and individuals alike are permitted to accept them."

There was also someone who offered a large bed with rounded, turned legs to the Saṅgha. The World-Honored One taught:

"The Saṅgha may keep it; an individual may not."

As the World-Honored One had taught: "If a nun-bhikṣuṇī in the summer rains-retreat has cause, she is permitted to travel among the people."

There were some who, at the dwelling where they resided, were unwilling to make repairs and persuaded one another to abandon it, letting the dwelling fall into ruin. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"The dwelling place where the nun-bhikṣuṇīs keep the rains-retreat must be repaired. If it is not repaired, this incurs the offense of wrongdoing."

Sixth verse.

Someone passed away, and the relatives carried the body for burial in the charnel ground. The cloth banners were all brought back and offered to the Saṅgha. The bhikṣus did not dare to accept them and reported this matter to the Buddha. The Buddha taught:

"These are goods used in the funeral of the dead; they may be accepted."

There was someone so poor that he came to borrow these things. The Buddha taught:

"If it is a poor person, then give them to him."

He, having a sense of misgiving, brought them back to return them. The bhikṣus did not dare to accept them. The Buddha taught:

"If he brings them back to return them, you should accept them for his sake."

There was a bhikṣu in charge of affairs who borrowed wealth and goods from a layman in order to do work for the Saṅgha. Unfortunately, this bhikṣu passed away. The creditor, hearing that he had died, hurried to ask the bhikṣus:

"Where is the bhikṣu so-and-so now?"

They answered:

"He has died."

He said:

"That one borrowed much wealth and goods from me."

The bhikṣus said:

"You should go to the charnel ground to demand it from him."

That person said:

"That bhikṣu borrowed the wealth and goods to do work for the assembly, not for himself. You ought to settle that debt with me."

The bhikṣus reported this to the Buddha. The Buddha taught:

"If it is known that the other bhikṣu borrowed the wealth and goods for the affairs of the Saṅgha, then the Saṅgha's wealth and goods should be used to settle the debt borrowed earlier. Now I establish a rule for the bhikṣus who are in charge of affairs and who manage matters:

"Whenever bhikṣus who manage affairs and oversee matters are about to borrow from others, they must first report to the elder in the monastery, and only then may they borrow from others, and they must make a clear written document. Bhikṣus managing affairs who do not follow this rule incur the offense of wrongdoing."

Seventh verse.

The Buddha was dwelling in the city of Śrāvastī. At that time they offered a great deal of sugarcane to the Saṅgha. As the World-Honored One had taught: "The novices may take one-third."

At that time the bhikṣus divided the sugarcane, dividing it into thirds and giving one share.

At that time the bhikṣus sat silently in the front row; those who sat near the end of the row were close to the World-Honored One. The Venerable Rāhula sat at the end of the row, eating sugarcane and gazing at the World-Honored One. The World-Honored One, seeing this, asked:

"Rāhula! Have you eaten sugarcane?"

He answered:

"I have eaten."

He asked:

"Do you wish to eat more?"

He answered:

"I do."

He asked:

"How much was your share?"

He answered:

"I received one-third."

The World-Honored One taught:

"I made that rule with reference to the apportioning of robe-goods, not applying it to eating and drinking. From now on I establish for the bhikṣus that, if there is a share of benefit in food, even down to a small leaf, it must all be divided equally; if it is not divided equally, this incurs the offense of wrongdoing."

When much sugarcane was received, the World-Honored One had permitted the dividing of food-benefit. The bhikṣus gave rise to doubt; when they received sugarcane with both root and tip, they did not dare to divide it.

The Buddha taught:

"You should divide it as clearly explained above."

The setting was as before. A certain layman built a dwelling place. For the bhikṣus residing in this dwelling, all matters of food and drink were supplied by the donor.

At that time the bhikṣus discussed together:

"Venerables! We have no difficulty regarding food and drink, but we are lacking in robes and clothing. Here there is food readily available; let us exchange it for robes and clothing to use, and let each of us go on alms-round to obtain our food." After this discussion, not a single bhikṣu came to the donor's house to receive food. When the bhikṣus went on alms-round, the donor saw them and asked:

"Holy ones! I have offered you food daily. For what reason must you go on the alms-round and toil so?"

The bhikṣus presented the above matter to the donor. He said:

"Surely the great assembly has not divided up each person's share of food among themselves?"

He gave rise to feelings of resentment and criticism. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"There are four kinds of goods that may not be divided. What are the four?

"1. Goods of the Saṅgha of the four directions.

"2. Goods of the stūpa.

"3. Medicine kept in the Saṅgha's infirmary for the sick.

"4. Food belonging to an individual.

"If anyone divides these, it incurs the offense of wrongdoing."

At that time the group-of-six bhikṣus were traveling among the people (refer back to the earlier case of dividing bedding at midnight).

Eighth verse.

At that time, the World-Honored One was in the country of Cora-army, traveling among the people, and came to the village of Lohitaka (Red-colored). Within this very village, he stayed temporarily at the spirit-shrine of the Mighty Yakṣa. Then the Yakṣa came to the place of the Buddha, bowed his head to the Buddha's feet, and said:

"I earnestly wish that the World-Honored One and the assembly of bhikṣus would accept my humble invitation and rest in this shrine overnight."

The World-Honored One silently accepted. The Yakṣa, seeing that the World-Honored One had accepted, then conjured up five hundred individual rooms fully provided with beds, blankets, pillows, spread rugs, and so forth, and five hundred fire-stoves burning brightly without smoke.

At that time the Yakṣa spirit first took the topmost room and offered it to the World-Honored One. Afterward he arranged one room for each bhikṣu. Then the Yakṣa spirit came to the place of the Buddha and said this:

"I earnestly wish that the World-Honored One and the assembly of bhikṣus would, on the morrow, accept my humble offering at this shrine."

The World-Honored One silently accepted. This Yakṣa spirit had an old close friend, a great Yakṣa named Bhadrika, in the country of Kaśmīra. The Yakṣa sent a messenger to tell his friend:

"I have invited the Buddha and the Saṅgha to hold an offering ceremony at my dwelling tomorrow. Fine fruit is very plentiful in the North; I earnestly hope you will gladly help, so as to accomplish this meritorious deed."

At that time that Yakṣa, having received this news, then took grapes, pomegranates, sweet tangerines, sugarcane, walnuts, kharjūra-dates, and so forth, filled large baskets, and ordered another Yakṣa to carry them to that shrine as an offering.

At that time, seeing this, the bhikṣus addressed the Buddha:

"How should we deal with this fruit from the North?"

The Buddha taught:

"Make it pure with fire, and afterward eat it."

At that time the bhikṣus made each fruit pure individually. The Buddha taught:

"You should gather them together in one place. Making them pure in three or four spots, eating is no offense."

"The fruit was brought, and after eating there was a surplus."

The Buddha taught:

"You should crush it to make an out-of-time drink, to be drunk as you wish."

There was still more left over. The Buddha taught:

"Boil it and pour it into a vessel, to be drunk on another day."

In the cold month, the bhikṣus kindled a fire upon a brick floor to warm themselves, damaging the bricks. The Buddha taught:

"You must not kindle a fire upon a brick floor; you must lay down tiles."

The smoke still blackened the floor. The Buddha taught:

"You should kindle it outside the door."

The smoke drifted in and stung the eyes. The Buddha taught:

"Wait until the smoke is gone, sprinkle water to extinguish it, and bring it into the room."

At that time the Saṅgha was offered a single-tiered lamp. The Buddha taught:

"It may be accepted! An individual may also accept it."

They were also offered two-tiered, three-tiered, and many-tiered lamps. The Buddha taught:

"They are permitted to be kept; an individual keeping them is no offense."

Ninth verse.

At that time many guest bhikṣus came into the monastery. The resident bhikṣus let them rest. They then committed theft and went away. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"The resident must be acquainted with them before he may let them rest. If beforehand he is not yet acquainted with them, he should not let them stay and rest."

As the World-Honored One had taught: "Do not let those with whom you are not yet acquainted stay and rest."

At that time there was a bhikṣu, acquainted, who had been given rest. Afterward an unacquainted bhikṣu arrived unexpectedly. The bhikṣu who had arrived first had business and had to go out, and the bhikṣu who arrived later stole his robe and bowl.

The resident bhikṣu supposed this was a friend of the earlier bhikṣu and so did not stop him, and that one took the bowl and had already fled far away. The bhikṣu who had arrived first returned to his room and, seeing his robe and bowl were gone, asked the master of the monastery:

"Who has taken my robe and bowl?"

He answered:

"Your friend has carried off the robe and bowl."

He said:

"What friend of mine came together with me?"

The master of the monastery said:

"Then was the one who followed you here not your friend?"

He answered:

"You have lost my robe; quickly make compensation."

That one, having lost his robe, had to suffer want. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"When the master of the monastery sees a guest arrive, he must first ask: 'Is he your friend? If he takes your robe and bowl, should it be given to him?' If this one says not to give it, but he gives it of his own accord, then he must compensate for it. If this one says to give it, then the loss is borne by him."

Again, a guest bhikṣu arrived, and the master of the monastery had already sent him to rest. Afterward another acquainted bhikṣu arrived as well. At that time the master of the monastery was busy brushing his teeth. The bhikṣu who arrived later stole the new robe and bowl (of the master of the monastery). The guest bhikṣu (who had arrived first) thought to himself, "This one must be a roommate of the master of the monastery," and so did not guard against him, and they were stolen and lost. After a while the master of the monastery returned to his room and, seeing that his robe and bowl were lost, asked the guest bhikṣu:

"Who took my robe and bowl?"

The guest who had arrived first answered:

"The one in the room took them."

The master of the monastery said:

"How could there be a resident in the room? You have lost my robe; quickly make compensation."

That one, having lost his robe, also lost the acquaintance and goodwill.

At that time the bhikṣus reported this matter to the Buddha. The Buddha taught:

"Whenever a guest bhikṣu enters another's room, he should ask the master: 'If someone comes here to take a robe and bowl, should it be given or not?' If they say not to give it, but he still gives it, then he must compensate according to its value. If they say to give it, then he need not compensate."

There was a guest bhikṣu who entrusted a robe to a resident bhikṣu. This one had business and had to go, and told the resident:

"If a junior bhikṣu comes, you should give the robe to him."

Not long afterward a junior bhikṣu arrived, and the resident gave the guest bhikṣu's robe to the junior bhikṣu. The junior bhikṣu took it away for good.

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

"If a guest bhikṣu instructs that it be given to a certain person, then even if that person should steal it, there is no need to compensate. But one must verify clearly before giving it."

It happened that they let the instruction be made known, and another person who overheard it came and lied to deceive and take the robe-goods. Thereby the goods were lost.

The Buddha taught:

"You should give the instruction to each other in a suitable place, clearly stating the present condition of the entrusted goods. Only afterward should the robe be given."

At that time there was a bhikṣu traveling along the road who came to a river ferry and was about to board a boat to go. He said to his companion: "Hand me the bag holding the robe." That person passed it over. The one giving and the one receiving were not careful, and the robe fell into the water.

The bhikṣu said:

"Make compensation to me for the bag holding the robe."

That person was unwilling.

The bhikṣus reported this matter to the Buddha. The Buddha taught:

"Before the other has taken hold of it, you must not let go. If you let go before he has grasped it, then you must compensate for it."

There was someone who handed a robe and bowl to another, and that one failed to catch them in time, and the robe fell into the water. The one who had lost the robe and bowl demanded compensation from that other. The bhikṣus reported this matter to the Buddha. The Buddha taught:

"If the other has not yet grasped it, you must not let go. If you intend to let go, you must compensate for it."

The one who guarded the monastery had goods stolen by bandits. The great assembly discussed together:

"Require the monastery guard to compensate for the wealth and goods that were lost."

The bhikṣus reported this matter to the Buddha. The Buddha taught: "You should know this: When someone is told to close the monastery gate, there are five different matters: those above and below calling to one another, locking the door, securing the gate-lock, securing the door-lock, and setting the bolt. If he fails to lock up, so that a thief enters and takes things, then he compensates according to the actual value. If one part is lacking, he compensates one part. If he did nothing at all, he compensates the whole. If the monastery guard intended to attend to the five matters above without omission, then even if wealth and goods are stolen, he need not compensate."

The Venerable Upāli addressed the Buddha:

"The World-Honored One has taught: 'The bhikṣus must base the making of robes upon the length of the forearm.'

"If there is a person whose body is large but whose forearm is short, should the forearm still be the basis for making the robe?"

The Buddha taught:

"You should base it upon the measurements of the body, not rely upon the forearm."

Tenth verse.

A bhikṣu's inner robe was smeared with oil and filth and gave off a foul odor. They reported this matter to the Buddha. The Buddha taught:

"You should keep an additional (spare garment)."

The saṃkakṣikā (undergarment) was too dirty and soiled even the great robe. The Buddha taught:

"You should keep an additional undergarment."

A bhikṣu held an offering ceremony and the perfumed oil, perfumed powder, and lamp oil soaked and damaged his robe. The Buddha taught:

"If it is smeared with perfumed powder, then you must shake the robe clean and then wear it. Perfumed oil must be washed clean and then worn. Oil that has soiled it must be cleansed with soap-bean and lye-water and then worn."

A bhikṣu was receiving food, and the food, not yet received, fell to the ground; he wished to receive it but there was no one to serve the food. The Buddha taught:

"You should pick it up yourself, discard the larger part, and only then may you eat it."

Food fell into the soup or into a separate broth. The Buddha taught:

"You should scoop out the side with the larger portion and eat the remainder."

At that time the bhikṣus were lined up going on alms-round when suddenly wind, rain, and dust fell into their bowls, and they were doubtful and did not dare to eat. There were cases where dust fell into the bowl right while they were eating. The Buddha taught:

"Bhikṣus, there are five kinds of dust:

"1. Contaminating dust.

"2. Non-contaminating dust.

"3. Pure dust.

"4. Impure dust.

"5. Fine dust.

"When contaminating dust falls onto a robe, it must be washed clean. When it falls into the bowl, it must be scooped out and discarded before eating. There are also five kinds of dust:

"1. Food dust.

"2. Drink dust.

"3. Robe dust.

"4. Flower dust.

"5. Fruit dust.

"As for these kinds of dust, if the eye can see them, then remove them before eating. If they cannot be seen, then eat as you wish."

MŪLASARVĀSTIVĀDA

VINAYA

END OF THE MĀTṚKĀ SECTION

— End of Volume 10 —

(complete)