彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — VOLUME 26

VOLUME 26
Part 5: ON THE DHARMAS CONCERNING: SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
MATTERS, DEPORTMENT, PREVENTING THE UPOSATHA, SEPARATE RESIDENCE, ETC.

Section 3: ON MISCELLANEOUS MATTERS

The Buddha was staying in the city of Rajagriha. At that time, the bhikkhus ate food together with laypeople from the same vessel. Their hands touched one another, so they continually had to wash them. The bhikkhus reported this to the Buddha. The Buddha taught: “You should not eat together with laypeople from the same vessel.”
A bhikkhu went to the home of his relatives. His relatives said: “We are neither strangers nor impure; why can we not eat together?” The bhikkhus reported this to the Buddha. The Buddha taught: “I permit you, while maintaining right mindfulness, to eat together, provided that you do not allow your hands to touch one another.”
A bhikkhu ate together with a layperson from a small vessel, so their hands touched. This was reported to the Buddha. The Buddha taught: “I permit you to hold the vessel in your left hand while eating.”
The bhikkhus paid homage to one another while eating; while the Sangha was eating; while eating gruel; while eating fruit; while walking in meditation; while not wearing the three robes; after dark; while not speaking to one another; and, when angry with one another in a secluded place, they paid homage. The bhikkhus reported this to the Buddha. The Buddha taught: “At all such times, you should not pay homage. Whoever transgresses commits a duskrta offense.”
There are five kinds of persons to whom one should not pay homage: one subjected to a formal act of censure, a formal act of banishment, a formal act of placing under dependence, a formal act of suspension, or a formal act requiring reconciliation. There are another five kinds of persons to whom one should not pay homage: one who has been suspended, one with whom communal speech is forbidden, one undergoing discipline according to his original admission, a bhikkhuni, and a sramanera.

There are another five kinds of persons to whom one should not pay homage: one whose mind is insane, one whose mind is distracted, one whose mind has been impaired by illness, a layperson, and a non-Buddhist ascetic. There are another five kinds of persons to whom one should not pay homage: one undergoing separate residence, one who ought to undergo manatta, one undergoing manatta, one restored to the original day, and one undergoing abbhanana.

There are five kinds of persons to whom one should pay homage: a Buddha, a pratyekabuddha, a senior who abides in accordance with the Dharma, one’s preceptor, and one’s acarya.
At that time, the bhikkhus wore their hair long, became unhappy with the religious life, and some returned to lay life or became non-Buddhist ascetics. The laypeople criticized them, saying: “We laypeople wear our hair long, and the Sakyaputra ascetics do likewise. What difference is there between us? Is it merely that they wear patched and cut robes of a subdued color?” The bhikkhus reported this to the Buddha. The Buddha taught: “You should not wear your hair long. Whoever transgresses commits a duskrta offense.”
The bhikkhus shaved their heads in places where food was prepared, and even in the assembly hall and the warming room. This was reported to the Buddha. The Buddha taught: “You should not do so. If an elderly or sick bhikkhu cannot endure the cold, I permit him to shave his head in the warming room.”
At that time, the bhikkhus shaved their heads according to seniority. This was reported to the Buddha. The Buddha taught: “It is unnecessary to follow the order of seniority. If someone has an urgent need, permit him to shave first. If there is no urgent need, whoever called for the barber first may shave first.”
Some bhikkhus shaved their heads in various places throughout the courtyard and did not sweep up afterward. This was reported to the Buddha. The Buddha taught: “You should shave in one place.

After shaving, you must sweep up the hair and cast it into water or fire, or bury it. If there is no barber, a bhikkhu may shave another, and I also permit you to obtain razors.” Some bhikkhus had long nasal hairs. This was reported to the Buddha.

The Buddha taught: “Obtain tweezers and pluck them out.” The bhikkhus made tweezers from gold and silver. The Buddha taught: “You should not do so. I permit them to be made from copper, tin, ivory, horn, bamboo, or wood, except lacquer trees.” Some bhikkhus had earwax in their ears.

The Buddha taught: “I permit you to obtain an ear pick; the remaining provisions are as above.” Food lodged between some bhikkhus’ teeth when they ate, causing their mouths to smell foul. The Buddha taught: “I permit you to use toothpicks; the remaining provisions are as above.”
At that time, King Bimbisara thought: “What should I offer to the Sangha?” He saw that others had already offered everything except toothpicks. He therefore filled a cart with them and offered them to the bhikkhus on the occasion of a meal offering. The bhikkhus did not dare accept them and reported this to the Buddha. The Buddha permitted them to accept the offering.
The Buddha was in the country of Suma. He personally fashioned a bowl as a model for later generations and had a potter fire it. The potter made many more and fired them all together. When he opened the kiln, he saw that they had all become golden bowls. Alarmed, he said: “This is the spiritual power of the Great Sramana. If the king hears of this, he will surely say that I possess a great quantity of gold and treasure.” He therefore buried them all. The Buddha made another bowl and had it fired, but all the bowls became silver, with a beautiful blue color like a jambu tree. He gave them to the bhikkhus, but the bhikkhus did not dare accept them. The Buddha taught: “I permit you to keep and use them.”
A bhikkhu’s bowl broke, and he traveled without a bowl. The Buddha taught: “You should seek and request another bowl. If you are able to make one yourself, I permit you to do so.” The bhikkhus fired bowls until they became red.

The Buddha told them that they should smoke-blacken them. Some bhikkhus kept bowls made of gold, silver, the seven precious substances, ivory, copper, stone, or wood. The householders criticized them, saying: “These bhikkhus are like kings and great ministers.

They constantly speak of having few desires and knowing contentment, yet now they keep various kinds of fine bowls.” The bhikkhus reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “From now on, I do not permit you to keep the kinds of bowls mentioned above. Whoever keeps a bowl made of gold or silver, and so forth, up to and including a stone bowl, commits a duskrta offense.

Whoever keeps a wooden bowl commits a sthulatyaya offense.”
At that time, there was a brahmin named Ukhala who had a daughter who regularly ate from a white-copper bowl. After she went forth, she continued using her former bowl to collect almsfood. The householders criticized her, saying: “The Sakyaputra ascetics also use copper bowls. How are they any different from non-Buddhist ascetics?” The bhikkhus reported this to the Buddha. The Buddha taught: “I do not permit the use of copper bowls used by non-Buddhist ascetics. Whoever transgresses commits a duskrta offense.” The Buddha permitted three kinds of bowls: tin bowls, earthenware bowls, and Suma bowls.
At that time, the Licchavis in the city of Vaisali obtained a sandalwood bowl. They discussed among themselves: “To whom should this bowl be offered?” Some said that it should be offered to the Blessed One, while others said that it should be offered to Satyaka the Nirgrantha. The majority wished to offer it to the Blessed One.

Since the minority had to follow the majority, they filled the bowl with many beautifully formed balls of white rock sugar and presented it to the Blessed One, saying: “Together we have obtained this bowl, and we wish to offer it to the Blessed One. We beseech you, out of compassion, to accept it.” The Buddha gladly accepted the sugar balls but returned the bowl, saying: “This is a bowl of non-Buddhist ascetics. A Buddha should not keep or use it.” They discussed among themselves: “We offered the bowl to the Blessed One, but he did not accept it.

We can now use it as an offering to the Sangha.” Having concluded their discussion, they took the bowl to the Sangha’s monastery and offered it to the bhikkhus. The bhikkhus did not dare accept it and reported this to the Buddha. The Buddha taught: “I permit you to accept it, split it into incense, and burn it as fumigation.”
Later, the Licchavis obtained another bowl made of ox-head sandalwood. They hung it from the top of a tall pole and proclaimed: “It shall be given to whoever has the spiritual power to retrieve it.” At that time, Pindola said to Maudgalyayana: “The Blessed One has declared you foremost in spiritual powers. Why do you not retrieve this bowl?” Maudgalyayana said: “You also possess supernatural powers and can go retrieve it.” Pindola immediately retrieved it and offered it to the Sangha. The bhikkhus did not know what to do and reported this to the Buddha. The Buddha taught: “I permit you to accept it, split it into incense, and burn it as fumigation.”
At that time, four great sravakas—Kasyapa, Maudgalyayana, Aniruddha, and Pindola—discussed among themselves: “There are presently some people in the city of Rajagriha who have neither faith nor delight in the Buddha, Dharma, and Sangha. Together, we should cause them to develop faith and delight.” Having concluded their discussion, they surveyed everywhere, near and far, and saw only the householder Bhaddiya and his elder sister, who had neither faith nor delight in the Buddha, Dharma, and Sangha. The three sravakas

The text says: Could it be that only Bhaddiya is to be converted? Pindola said: His elder sister may also be converted. The house of that householder had seven successive gates and three sets of tables. Whenever he wished to eat, all seven gates were closed, and one dish of food was placed upon each table. While the householder was eating, Anuruddha suddenly stood directly before him to beg for alms.

The householder asked: From where did you enter?

Anuruddha replied: I entered through the gate.

The householder asked the gatekeeper: Why did you allow a beggar to enter?

The gatekeeper said: The gates were closed as usual; I saw no one enter.

The householder then took a piece of sesame cake, placed it in his bowl, and said: Go! You now have this for your food.

After receiving it, Anuruddha departed. At the next meal, Kasyapa likewise stood before him to beg. The questions and answers were the same as before. The householder again said to the gatekeeper: Why did you deliberately allow a beggar to intrude through the gate of my house?

The gatekeeper said: The gates were closed as usual; I saw no one enter.

The householder again took a piece of fish, placed it in his bowl, and said: Go! You now have this for your food.

After Kasyapa had departed, the householder's wife asked: What were you thinking? Did you suppose that these bhikkhus came here to beg because they could obtain no food?

The householder said: That is precisely so.

His wife said: Do you know who the first bhikkhu was?

The householder said: I do not know.

His wife said: His name is Anuruddha, a son of the Sakyan clan. He abandoned his palaces for the three seasons and renounced the pleasures of the five desires to go forth and train in the path.

The wife asked again: Do you know who the bhikkhu who came afterward was?

Her husband said: I do not know.

She said: He is a son of the great Manavasyayana clan. He abandoned nine hundred and ninety fields and estates, together with oxen and cattle, to go forth and train in the path. It was out of compassion for you that he came to beg for food.

When the householder heard his wife's words, reverence arose in his heart. At that very moment, Maudgalyayana flew into the sky and taught the Dharma to the householder, instructing him in its benefits and causing him to rejoice... up to the passage: While still seated, he became free from dust and defilement and attained the pure Dharma eye. Having seen the Dharma and realized the fruit, he accepted the Three Refuges and the Five Precepts. From then onward, the householder regularly made offerings to bhikkhus, bhikkhunis, upasakas, upasikas, and members of other paths.

At that time, the three sravakas said to Pindola: We have converted Bhaddiya and caused him to have faith and delight in the Buddha's Dharma. Now it is your turn to convert his elder sister.

Thus, early in the morning, Pindola donned his robe, took up his bowl, and entered the city for alms. Begging in due order, he arrived at her house. At that time, the householder's elder sister was personally making cakes. When she suddenly saw Pindola, she lowered her head and closed her eyes. Pindola single-mindedly gazed into his alms bowl.

She then said: I am resolved to give you nothing. Why waste your effort by gazing single-mindedly into your bowl?

Pindola then caused smoke to issue from his body.

She said: Even if smoke issues from your entire body, I am still resolved to give you nothing.

Pindola caused flames to issue from his entire body.

She again said: Even if flames issue from your entire body, I am still resolved to give you nothing.

Pindola then flew into the sky, but she was still resolved to give him nothing. Pindola then turned somersaults in midair, but she was still resolved to give him nothing.

Pindola thought: The Blessed One has not permitted us to obtain alms by coercion. He therefore departed.

Not far from Rajagriha was a great rock. Pindola sat upon it, lifted the rock beneath him, and flew into Rajagriha. When the people in the city saw this, they were terrified, fearing that the rock would fall upon them, and everyone fled in haste. When he flew to the house of the householder's elder sister, Pindola stopped there and went no farther.

When she saw him, she was utterly terrified, and the hair on her body stood on end. Joining her palms, she said: Venerable sir, please spare my life! Return the rock to its former place, and I shall make an offering to you.

Pindola then returned the rock to its former place and came back to stand before her house. The householder's elder sister thought: I cannot give him a large cake, so I shall make a small one for him. She rolled a tiny piece of dough into a cake, but the small cake immediately became an exceedingly large one. She tried this three times, and each time it became a large cake. Perplexed, she thought: I wish to make a small cake, but it becomes a large one. Now I shall simply take any one of them and give it to him.

She then picked up one cake to give him, but all the remaining cakes stuck to it, and even the vessel holding the cakes became attached to them. When she grasped the vessel with her hand, her hand also became stuck to it. Distressed, she said to Pindola: You want cakes, so I will give you all the cakes, and I will not even begrudge you the vessel that holds them. Why are you compelling me to do something that causes my hand to stick fast to the vessel?

Pindola said: I do not want the cakes or the vessel, nor do I want you. The four of us discussed together how to convert you and your younger brother. The other three have already converted your younger brother; now I am converting you. That is why I have acted in this way.

The householder's elder sister asked: What, then, do you wish me to do now?

Pindola said: I want you and your younger brother to transport these cakes and follow me, so that you may offer them to the Buddha and the Sangha.

She then transported the cakes and followed Pindola. Pindola transformed the road so that it passed by the gateways of other people's homes, enabling everyone to see them. When they reached the Buddha, she personally offered the cakes to the Buddha and the one thousand two hundred and fifty bhikkhus. Although all ate their fill, the cakes were still not exhausted.

She brought the remaining cakes before the Buddha and said: I had only a few cakes, yet after offering them to the Buddha and the one thousand two hundred and fifty bhikkhus, all have eaten their fill and the cakes are still not exhausted. Where should they now be placed?

The Buddha said: They may be placed on ground where there is no grass, or in water where there are no living creatures.

The woman then poured them into water where there were no living creatures. The water boiled with a sound like red-hot iron cast into a small quantity of water. She was frightened, and the hair on her body stood on end. Returning to the Buddha, she reverently bowed her head and face at his feet, then withdrew and sat to one side.

The Buddha taught her the wondrous Dharma... up to the passage that she attained the pure Dharma eye, accepted the Three Refuges and the Five Precepts, made offerings to the fourfold assembly, and sought the path just as her younger brother did, without any difference.

The elder bhikkhus reported this matter to the Buddha. The Buddha assembled the Sangha of bhikkhus and asked Pindola: Did you truly act in this way?

Pindola replied: Blessed One, it is true that I acted in this way.

The Buddha reproved him in every way and then told the bhikkhus: From this day forward, you are not permitted to display supernormal powers. Whoever displays them commits a dukkata offense.

At that time, King Bimbisara had a grove of amra fruit trees that flourished luxuriantly throughout the three seasons. He regularly supplied its flowers and fruits to the bhikkhus according to their needs. The bhikkhus ate the fruit both before and after the meal, never passing a time without eating it. Some filled their entire bowls and carried the fruit away; others ate half and threw the rest upon the ground.

Later, a neighboring kingdom sent an envoy to address King Bimbisara: I have heard that Your Majesty possesses a grove of amra fruit trees that flourishes luxuriantly throughout the three seasons. I hope that I may see this amra fruit.

The king ordered that some be picked, but by then all the fruit was gone, for the bhikkhus had picked and eaten it. When this matter was reported to the king, his close ministers all criticized the bhikkhus, saying: These Sakyan ascetics have had their fill, yet still know no contentment. Although the king does not begrudge them the fruit, those who receive and use it ought to exercise discretion and moderation. Why did they join together to consume the fruit of an entire grove?

The elder bhikkhus heard of this and reported it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have done this?”
“Blessed One, it is indeed true.”
After rebuking them in various ways, the Buddha told the bhikkhus: “From now on, it is not permitted to eat fruit that has not been made allowable. Whoever eats it commits a dukkata offense.”
A layman invited the Sangha to eat fruit. The bhikkhus had someone make each fruit allowable one by one, and so by midday they had not been able to eat. The layman criticized them, saying: “These ascetics are like children.

They have someone make each fruit allowable one by one and therefore fail to eat before noon. What am I now to do with all this fruit?” The matter was reported to the Buddha. The Buddha taught: “There are five kinds of seeds: root-seeds, cutting-seeds, joint-seeds, fruit-seeds, and seed-seeds.

If fruit is to be eaten, it should be made allowable in one of five ways, according to the rule for ascetics: made allowable by fire, made allowable by a blade, made allowable by birds, made allowable by injury, or made allowable because it has not yet developed into a seed. If a root is to be eaten, it should likewise be made allowable in one of five ways, according to the rule for ascetics: by peeling it, cutting it, crushing it, washing it, or singeing it with fire.

If branches or leaves are to be eaten, they should be made allowable in one of three ways, according to the rule for ascetics: by a blade, by fire, or by washing. When making things allowable, they may be made allowable collectively. If they are together in one pile or in one vessel, making one item allowable makes all of them allowable.”
A bhikkhu was boiling water in a bathhouse. As the firewood burned, a snake came out of a hollow in the wood, bit him on the foot, and he died immediately. The bhikkhus reported this to the Buddha. The Buddha taught: “That bhikkhu did not know the eight kinds of snakes, did not extend loving-kindness toward them and call upon them, and did not recite the spell; therefore, he was harmed by a snake. Those eight kinds of snakes are: the Dhrtarastra snakes, the Takshaka snakes, the Elapatra snakes, the Savaputra snakes, the Kammala-Assapalaha snakes, the Virula-Akkha snakes, the Gautama snakes, and the Nanda-Upananda snakes. The snake spell is:

The Buddha taught: “Had that bhikkhu used this spell to protect himself, he would not have been killed by the venomous snake.” Another bhikkhu was bitten and envenomed by a snake. The bhikkhus reported this to the Buddha. The Buddha taught: “Use this spell and pronounce the aspiration so that he may become safe and well.” That bhikkhu followed the instruction, went and pronounced the spell and aspiration, and the injured bhikkhu recovered. In other places, bhikkhus were also bitten by snakes, and they reported this to the Buddha. The Buddha taught: “It is permitted to employ spells and to administer whatever treatment is appropriate.”
At that time, the bhikkhus ate many delicious foods, and consequently their illnesses increased. Early one morning, Jivaka went to the Blessed One, bowed his head at the Buddha’s feet, and said: “Blessed One, the bhikkhus now eat many delicious foods, and consequently their illnesses have increased. Please permit them to enter the bathhouse and bathe to dispel those illnesses.” On account of this matter, the Buddha assembled the Bhikkhu Sangha and conveyed Jivaka’s words to the bhikkhus: “From now on, the bhikkhus are permitted to build bathhouses for treating illness and should bathe in them.”
Some bhikkhus bathed naked, scrubbed one another while naked, and went outside the bathhouse naked. The laypeople criticized them, saying: “These ascetics are all like the Niganthas and possess no decorum befitting the Path.” The bhikkhus reported this to the Buddha. The Buddha assembled the Bhikkhu Sangha, rebuked them, and then told the bhikkhus: “From now on, you are permitted to wear bathing cloths. It is not permitted to bathe naked or to scrub one another while naked. Whoever violates this commits a dukkata offense in each case.”
Some bhikkhus, while bathing, went outside and rubbed their backs against walls or tree trunks, then returned inside to pour water over themselves. Their bodies became abraded and wounded. The Buddha taught: “You should not do this. You are permitted to use bodhi bark, maluva bark, cleansing-bean powder, and similar things as cleansing materials.” The bhikkhus distributed the cleansing-bean powder according to personal acquaintance. The Buddha taught: “It should be distributed equally.”
The Buddha was in the city of Sravasti. At that time, Upananda wore his kusula garment inside out in a dark place, fashioned it into four legs, and walked about, frightening the bhikkhus. The bhikkhus reported this to the Buddha. The Buddha taught: “You should not do this. Whoever wears a kusula garment inside out, fashions it into four legs, and walks about commits a dukkata offense in each case.”
The bhikkhus became hot inside their rooms and wished to wear their kusula garments inside out. The Buddha taught: “Inside your rooms, it is permitted.”
Some bhikkhus had no pillows when they slept. The Buddha permitted them to make pillows.
Some bhikkhus were troubled by lice. The Buddha permitted them to catch the lice and remove them. The bhikkhus removed them inside their rooms, but the lice crawled back into their robes.

The Buddha taught: “You are permitted to catch them and remove them outside the room.” When it rained, the bhikkhus cast them into water. The Buddha taught: “You should place them on some discarded material while arousing a mind of loving-kindness.” Some bhikkhus were afflicted by fleas. The Buddha taught: “Spread something on the ground and sweep them away.

If they are in a woven mat, put it out in the sun so that they depart.” Some bhikkhus were troubled by wood-boring insects. The Buddha taught: “You are permitted to remove them by placing them in a secluded muddy place.” Some elderly and ill bhikkhus suffered from the cold and wished to kindle a fire in their rooms. The Buddha taught: “When it is cold, you are permitted to kindle a fire.” The bhikkhus kindled fires that burned and damaged their floor coverings and filled their dwellings with smoke.

The Buddha taught: “You are permitted to make a brazier outside the dwelling and kindle a fire in it.” Smoke drifted inside, and the bhikkhus did not know what material to use in making it. The Buddha taught: “You are permitted to make it of copper, tin, clay, or stone. The Sangha, the Sangha of the Four Quarters, and individuals are permitted to keep and use such braziers.

You are also permitted to build a hearth in the ground.” The bhikkhus used their alms bowls to drink water after midday. The Buddha taught: “After midday, you should not use your alms bowls for drinking. You are permitted to keep separate drinking vessels made of copper, tin, or earthenware.”
A bhikkhu from the country of Taksasila completed the rains retreat and then went to Jetavana in Sravasti, where the Buddha was staying. Bowing his head reverently at the Buddha’s feet, he said: “In this country people eat thin rice gruel, while in that country they drink water mixed with flour made from dry provisions. Please permit the bhikkhus to drink water mixed with flour from dry provisions in the morning.” The Buddha taught: “It is permitted.” The bhikkhus needed salt when drinking it and reported this to the Buddha.

He permitted them to use salt and permitted the Sangha, the Sangha of the Four Quarters, and individuals to keep it for use. He also permitted them to make salt-roasting vessels. The bhikkhus then made them in the shapes of living beings or in the shape of a human hand holding a salt-roasting vessel.

The Buddha taught: “It is not permitted to make such shapes.”
At that time, laypeople presented food to the bhikkhus on trays, but the bhikkhus did not dare accept it. The laypeople criticized them, saying: “The ascetics who are sons of the Sakyan do not accept offerings.” The matter was reported to the Buddha. The Buddha taught: “You are permitted to accept them.” Some bhikkhus put gruel in their bowls, but it was too hot to carry.

The Buddha taught: “You are permitted to make separate vessels for holding gruel.” The food was heavy when the bhikkhus carried it up. The Buddha taught: “You are permitted to place it on a small stand.” The bhikkhus then made stands in the shape of feet. The Buddha did not permit them to do so.

When the bhikkhus went to laypeople’s homes, the laypeople placed food on stands shaped like feet, and the bhikkhus did not dare eat it. The Buddha taught: “In laypeople’s homes, you are permitted to accept it. You are merely not permitted to keep such things yourselves.” The bhikkhus needed gandis.

The Buddha permitted them to keep and use gandis made of copper, tin, earthenware, or stone.
Some laypeople brought gruel as an offering to the bhikkhus, but the bhikkhus did not know where to place it for distribution. The Buddha permitted them to make a handled tub to contain it. When distributing gruel, they should ask: “Is there any separate gruel for the sick?” If there is none, the sick should be served first.
At that time, Visakha Migaramata wished the Sangha to cook gruel within the dwelling place, and the Buddha permitted it. The bhikkhus did not know where to put the rice. The Buddha taught: “It should be placed upon a thick bamboo mat.” There were unhusked grains in the rice, and they did not know

When they did not know how to do this, the Buddha said: “You are permitted to acquire a pot and a pestle and have a kappiya pound it.” They did not know how to remove the husks. The Buddha said: “You are permitted to acquire a winnowing basket and a sieve for sifting.” The bhikkhus needed steamers, and the Buddha permitted them to possess and use ones made of copper, tin, earthenware, or stone. The bhikkhus needed ladles, and the Buddha also permitted their use.

Except for lacquer trees, all other kinds of wood were permitted. Some sick bhikkhus needed fine gruel. The Buddha said: “A kappiya is permitted to cook it.

If there is no kappiya, a bhikkhu is permitted to wash the cooking vessel, pour water into it, and have a kappiya wash the beans and rice and put them inside; the bhikkhu may then kindle the fire and cook it. When the gruel is ready, he should again have a kappiya receive it and bring it to the sick person.” The bhikkhus received a large quantity of rice but had nowhere to store it. The Buddha permitted them to coat the floor of a room smoothly with mud and store the rice there.

After the rice was exhausted, the bhikkhus entered the storeroom and smelled the odor of rice. The Buddha said: “You are permitted to coat the floor with fragrant mud.”

The Buddha was in the country of Kosala, traveling among the people together with the complete assembly of one thousand two hundred and fifty senior bhikkhus. They arrived at the Brahmin village of Dumi and spread out seats to rest beneath the canopy of a sala tree beside the road. The Buddha smiled. Venerable Ananda thought: “Buddhas do not smile suddenly without some cause or condition. Now that the Buddha has smiled, there must surely be a reason.” He then bared his right shoulder, knelt, and questioned the Buddha.

The Buddha said:

“Ananda! In a past age there was a king named Cấm-mị. He had a daughter who, when born, naturally wore a golden garland.

The king immediately assembled his ministers to deliberate upon a name for her. They all said: ‘We should ask the Brahmin physiognomists.’ The king then ordered the physiognomists to assemble and told them to name her. The physiognomists said: ‘When this girl was born, she naturally wore a golden-colored garland; therefore, she should be named Malini.’ This name was chosen.

The king cherished her greatly and made inquiries throughout the realm for girls who had been born on the same day as his daughter, so that they might attend upon her. At that time, five hundred girls in the kingdom had been born on that same day. They were entered upon the royal register and appointed as her attendants.

When Malini had grown to maturity, the king commanded his daughter to make offerings to the five hundred Brahmins whom he regularly supported. The king said: ‘Like your father, each day you should prepare five hundred pots of stew and make offerings to those venerable ones according to their preferences.’ The daughter obeyed his instruction and made offerings to the Brahmins. After the venerable ones had finished eating, Malini and the five hundred women would ride in four-horse carriages through the gardens, passing from one garden to another and from one scenic place to another.

They did so every day.

“At that time, Buddha Kasyapa was staying in one of the gardens. When the charioteer reached the garden where the Buddha was staying, he turned the carriage away and did not enter. Malini asked: ‘Within my realm there is no garden we do not enter.

Why do you always avoid this garden?’ The charioteer replied: ‘In that garden is a shaven-headed sramana named Kasyapa. He should not be seen, and therefore I do not enter.’ Malini said: ‘What involvement does the sramana Kasyapa have with you? Turn the carriage and enter this garden so that we may see.’ The charioteer then turned back and proceeded until the carriage could go no farther, whereupon Malini continued into the garden on foot.

From afar, she saw Buddha Kasyapa, whose countenance was extraordinary, like a mountain of gold. Upon seeing him, Malini’s heart filled with joy. She approached the Buddha, bowed with her head and face at his feet, and then withdrew to stand to one side.

The Buddha taught Malini the wondrous Dharma, revealing its benefits and bringing her joy... up to the passage: Having seen the Dharma and attained the fruit, she received the Three Refuges and the Five Precepts. She then rose from her seat, reverently bowed at the Buddha’s feet, circumambulated him to the right, and departed. Before she had gone far, Malini thought: ‘I have regularly used five hundred pots of stew each day to make offerings to the Brahmins.

They are not fields of merit and should not receive offerings. I would rather prepare the most exquisite food and offer it to the Blessed One Kasyapa.’ Having thought this, Malini immediately ordered that food be prepared each day and brought as an offering.

“At that time, the Brahmins heard that Malini had become a disciple of Buddha Kasyapa and was also offering the Buddha fine and nourishing food. They became jealous and deliberated together: ‘We must devise a means to kill this woman.’ At that time, King Cấm-mị had eleven dreams. He dreamed that a tree only four fingers tall bore flowers.

He dreamed that a flower immediately became a fruit. He dreamed that a calf was plowing while a full-grown ox stood watching. He dreamed that three steamers were cooking rice; the boiling rice in the two on either side leapt into one another, but none fell into the one in the middle.

He dreamed that a camel with two heads was eating grass. He dreamed that a mare was suckling from her foal. He dreamed that a golden bowl moved through empty space.

He dreamed that the urine of a wild jackal was contained in a golden bowl. He dreamed that an orangutan sat upon a golden couch. He dreamed that a slaughtered ox had a head made of sandalwood, yet it resembled rotten grass.

He dreamed that in a pool of water the center was turbid while the water around it was clear.

“The following morning, the king assembled his ministers, recounted all the omens from his dreams, and asked: ‘What do these dreams mean?’ The ministers all said: ‘We should ask the Brahmin physiognomists.’ The king immediately summoned them and questioned them. The Brahmins thought: ‘We intend to kill this woman, and this is an excellent opportunity.’ They then reported to the king that these dreams were inauspicious and that he might either lose his kingdom or lose his life.

The king asked: ‘Is there any means by which this calamity may be avoided?’ The physiognomists replied: ‘There is. However, it concerns those whom the king loves and cherishes, and you surely will be unable to carry it out.’ The king said: ‘Speak.’ The physiognomists reported: ‘The king’s elephant..., the king’s horse..., the king’s great minister..., the king’s chief Brahmin..., together with five hundred bulls, five hundred buffaloes, five hundred female buffalo calves, five hundred male buffalo calves, five hundred black goats, five hundred strong goats, Princess Malini, and her five hundred attendants must, after seven days, be slain at the center of a crossroads and sacrificed to the heavenly deities.

Then this calamity can be extinguished. If this is not done, there will be no way to avoid disaster.’

“When the king heard this, he credulously accepted it and immediately ordered preparations to be made. The king summoned his daughter, explained the matter clearly, and permitted her to fulfill whatever wishes she had during the next six days. Malini said to her royal father: ‘I do not fear death, but I ask to make these vows: On the first day, I wish to go with all the people of the city—men and women, old and young—to the place of Buddha Kasyapa.’ The king consented and immediately summoned the people of the city.

One following another, they gathered around her and went to the place of Buddha Kasyapa. The Buddha taught them the sublime Dharma, revealed its benefits, and brought them joy... up to the passage: They saw the Dharma, attained the fruit, and received the Three Refuges and the Five Precepts. ‘On the second day, I wish to go with the king’s great ministers to the place of Buddha Kasyapa. On the third day, I wish to go with the princes to the place of Buddha Kasyapa.

On the fourth day, I wish to go with the princesses to the place of Buddha Kasyapa. On the fifth day, I wish to go with the royal consorts and palace women to the place of Buddha Kasyapa. On the sixth day, I wish to go with my royal father to the place of Buddha Kasyapa.’ The king consented to each request.

All of them saw the Dharma, attained the fruit, and received the Three Refuges and the Five Precepts, as previously described. After the king attained the fruit, he took ten

He related a dream and asked Buddha Kāśyapa: “What consequences do these dreams portend?” The Buddha said: “These eleven dreams concern a future age, not the present one. Dreaming of a small tree that blossomed means that in a later age a Buddha will appear among people whose lifespan is only one hundred years. He will be called Śākyamuni Tathāgata, Worthy of Offerings, Perfectly Enlightened One.

At that time, people will already have gray hair at the age of thirty. Dreaming of a flower immediately bearing fruit means that, at that time, people will have children when they are only twenty years old. Dreaming of a young ox plowing while a full-grown ox stood watching means that, at that time, the young will take charge of household affairs, while their parents will have no independence.

Dreaming of three pots in which rice was being cooked, with the two pots on either side boiling over into each other but nothing spilling into the pot in the middle, means that, at that time, the wealthy will give to one another, while the poor will receive nothing. Dreaming of a two-headed camel eating grass means that, at that time, the king’s ministers, though already enjoying stipends from the king, will also seize the people’s property.

Dreaming of a mare suckling from her own foal means that, at that time, after a mother’s daughter has married, the mother will go to her seeking food. Dreaming of a golden bowl moving through empty space means that, at that time, rain will not fall in its proper season, nor will it fall everywhere. Dreaming of the urine of a wild fox in a golden bowl means that, at that time, people will choose only the wealthy in marriage, without regard for family character.

Dreaming of an orangutan seated upon a golden couch means that, at that time, kings will govern contrary to the Dharma, tyrannically and without principle. Dreaming of a cow with a head of sandalwood being killed and valued no more than rotten grass means that, at that time, śramaṇas of the Śākya clan, coveting material gain and support, will preach the Dharma to laypeople. Dreaming of a pool whose center was turbid while its edges were clear means that, at that time, the Buddha-Dharma will first perish in the central regions of the country but will flourish along the remote frontiers.” The Buddha said: “Such are the meanings of the eleven dreams seen by the king.

They portend no misfortune for Your Majesty himself.” The king immediately issued an order to his ministers from where he sat: “All the articles intended for sacrifice to the heavenly gods shall now be given away in charity. There is nothing to fear. From this day forward, I would rather lose my own life than intentionally kill a living being.

How much less would I command that a person be killed! I will not intentionally harm even insects or ants, much less my daughter or anyone else.”

The Buddha told Venerable Ānanda:

After Buddha Kāśyapa entered nirvana, that king built a stupa for him of gold and silver, half a yojana in length and breadth and one yojana in height. He further covered it with alternating tiles of gold and silver. It still remains beneath the earth today. The Buddha then went to the site of the stupa and revealed it to the fourfold assembly. The bodily relics of Buddha Kāśyapa were all present, as majestic as before. On that occasion, the Buddha took up a handful of clay and spoke this verse:

Having instructed them, the Buddha returned to the former place. He took four handfuls of clay and plastered them over the site of the stupa hidden beneath the earth. Each of the one thousand two hundred and fifty bhikṣus likewise used four handfuls of clay to plaster that place.

At that time, the bhikṣus wished to build a stupa for Buddha Kāśyapa upon that earthen site. The Buddha permitted them to build it, and the bhikṣus constructed it together. This was the first precious stupa built in Jambudvīpa.

Later, the bhikṣus wished to build stupas for arhats, śrāvakas, and pratyekabuddhas. The Buddha said: “Stupas should be built for four kinds of persons: a Tathāgata, a noble disciple of a Tathāgata, a pratyekabuddha, and a wheel-turning sage king.” The bhikṣus wished to make open-air stupas, house-shaped stupas, and stupas without walls. They wished to make image niches within and railings outside; to set a great stone slab beneath an open-air stupa; to erect before the stupa pillars of bronze, iron, stone, or wood, with figures of lions’ heads and various birds and beasts atop the pillars; and to plant trees around the stupa.

The Buddha permitted all of these.

At that time, followers of other paths also built their own stupas and made various offerings to them. When people saw this, faith and joyful devotion arose in them. The bhikṣus thought: “If the Buddha permits us to make various offerings to stupas, faith and joyful devotion will likewise arise among the people.” The Buddha gave his permission.

The bhikṣus themselves sang and danced as offerings to the stupas. The laypeople criticized them, saying: “Laypeople sing and dance, and the śramaṇas, the sons of the Śākya, do the same. How are they any different from us?” The bhikṣus reported this to the Buddha.

The Buddha said: “Bhikṣus should not personally sing or dance as offerings to stupas. They may ask others to perform these acts. Bhikṣus themselves are permitted to praise the Buddha and to offer incense, flowers, banners, and canopies to stupas.”

When the bhikṣus went on alms round, people offered them flowers, but they did not dare accept them. The laypeople criticized them, saying: “The śramaṇas, the sons of the Śākya, dare not accept offerings and also do not wish to make offerings to stupas.” The bhikṣus reported this to the Buddha. The Buddha said: “You are permitted to accept them.” They did not know where to put them. The Buddha said: “You are permitted to make three kinds of racks: a rack for flowers, a rack for food, and a rack for straining water.”

Some bhikṣus personally went to gather flowers, traveling from one village to another. Outside a village they were robbed by bandits. The laypeople criticized them, saying: “These śramaṇas are like garland makers or the apprentices of garland makers.” The Buddha said: “You are not permitted to go outside villages to gather flowers.” The bhikṣus strung flowers together with thread as offerings. The laypeople criticized them as before. The Buddha said: “You should not string them together with thread; you should merely scatter them as offerings. If flowers have wilted but still appear fresh and green, you are permitted to pick them up and gently press the petals three times with your fingers, whereupon the flowers may open by themselves.”

The Buddha was staying in the city of Śrāvastī. At that time, some bhikṣus allowed their fingernails to grow long. They became filled with defiled attachment and no longer wished to cultivate the holy life. Some returned to lay life, while others joined followers of other paths. The laypeople criticized them, saying: “These śramaṇas resemble those who indulge in sensual pleasures. They adorn their fingernails and have no mind of renunciation.”

A bhikṣu with long fingernails entered a village to seek alms. A woman saw him and asked him to engage in sexual intercourse with her. The bhikṣu said: “I am one who has gone forth; I do not engage in such acts.” The woman said: “If you do not do as I wish, I will bring you into disrepute.” She used her fingernails to tear her own clothes and injure her body, then cried out loudly: “This bhikṣu seized and dragged me, intending to violate me. When I resisted, he hurt me, tore my clothes, and wounded my body!”

People came to see. Some believed her, while others did not. Those who believed her said: “This bhikṣu has long fingernails; he must have done it.” Those who did not believe her said: “This woman is immoral and is falsely accusing the bhikṣu.” Both groups nevertheless criticized him, saying: “Why does a bhikṣu keep long fingernails?” The bhikṣus reported this to the Buddha. The Buddha said: “You are not permitted to keep long fingernails. One who violates this incurs a duṣkṛta offense.” The Buddha permitted them to use a nail knife, one end of which was fashioned as a hook for cleaning the ears.

Some bhikṣus dyed their fingernails red. The laypeople criticized them, and the bhikṣus reported this to the Buddha. The Buddha said: “You must not do this. One who violates this incurs a duṣkṛta offense.”

At that time, some bhikṣus sewed robes for the sake of beautifying themselves. The Buddha said: “You should not do this. One who violates this incurs a duṣkṛta offense.”

There was a bhikṣu who was guarding a room belonging to the Sangha. The person bringing food for him arrived late, so the bhikṣu climbed a tree to watch for him. He fell and broke his hip. The Buddha said: “You are not permitted to climb trees. One who violates this incurs a duṣkṛta offense.” Some bhikṣus had particular reasons for needing to climb trees. The Buddha permitted them to climb, but they were not to climb higher than

a human head. Some bhikkhus wished to climb tall trees to gather dry branches
for firewood. The Buddha permitted them to climb a ladder to gather them, but not to climb
the trees themselves. Again, some bhikkhus encountered floods, fires, wild beasts, and bandits and wished to climb
trees, but did not dare to do so; consequently, they suffered great distress. The Buddha said: “When such dangers
arise, you are permitted to climb as circumstances require.” Two bhikkhus were traveling together without a water strainer.
When they became thirsty and wished to drink, they saw living creatures in the water. One bhikkhu drank, while the other
refused to drink and consequently died. The bhikkhu who drank went to the Buddha
and reported the matter to him. The Buddha said: “That bhikkhu possessed a sense of shame and
was able to uphold the precepts even unto death. From now on, you are not permitted to travel without a water
strainer. One who violates this commits a duṣkṛta offense.” Some bhikkhus wished to make a short journey, but
because they had no water strainer, they did not dare to go. They reported this to the Buddha. The Buddha said: “You are permitted
to travel within half a yojana without a water strainer.”
Again, two bhikkhus were traveling together along the same route. One bhikkhu had a
water strainer and the other did not, but they would not lend it to each other. Consequently, they suffered extreme thirst
and reported the matter to the Buddha. The Buddha said: “Did I not previously establish that one who has
no water strainer may not travel more than half a yojana? If there is no water
strainer, you may use a corner of your robe to strain the water. When preparing to travel, you should remember where
water may be strained. You are also permitted to use a bamboo tube to strain water.” The bhikkhus then
made such tubes from gold, silver, and precious materials. The Buddha said: “You should not do this.
You are permitted to make the tube from copper, tin, bamboo, wood, earthenware, or stone, and then use
one of the ten kinds of fine, thin cloth offered by householders to cover the opening of the tube.
You are not permitted to use a rag-robe for this purpose. One who violates this commits a duṣkṛta offense.”
At that time, Venerable Śāriputra was suffering from an ailment caused by wind. He had placed a harītakī fruit
beside the foot of his bed. Kokalika arrived and, being the senior elder, told Śāriputra
to vacate the place. Śāriputra immediately left, forgetting the harītakī fruit. When Kokalika
saw it, he said to the bhikkhus: “The Blessed One praises Śāriputra as having few desires
and knowing contentment, yet now he stores things, while we do not.” When Venerable Śāriputra
heard this, he thought: “Why should I now be criticized over such a trifling matter?”
He therefore took the harītakī fruit and threw it away. The bhikkhus said: “Venerable one, you suffer from a wind ailment and need
that harītakī fruit as medicine. Do not discard it; pick it up and use it.”
Śāriputra said: “Because of one trifling object, a fellow practitioner of the holy life has raised
such criticism. I have already thrown it away and will certainly not pick it up again.” The
bhikkhus reported this to the Buddha. The Buddha said: “It is not only in this life that Śāriputra has discarded
medicine and refused to take it back; he did the same in a former life. In the
past, a black snake bit a calf and then fled into
a hollow tree. A master of spells employed a black-goat incantation to compel the snake
to come out of the hollow, but it would not emerge. The master of spells then lit a fire before the
calf and performed a rite, transforming it into fiery bees that flew into the hollow tree and burned and stung
the black snake. Unable to endure the torment, the black snake had to crawl out of the hollow.
The black goat used its horns to toss the snake before the master of spells. The master said:
‘Lick back your venom, or else I shall cast you into the fire.’ The black snake then
spoke this verse:

Thus, the black snake refused to take back its venom and cast itself into the fire.
The Buddha said: “The black snake at that time was none other than Śāriputra. In the past, he accepted
a painful death rather than take back his venom; how much less would he now pick up
medicine he had discarded?” From that time onward, the bhikkhus were permitted to keep medicine for use. The bhikkhus of the Group of Six
then accumulated large quantities of medicine. The laypeople criticized them: “These śramaṇas
wish to become physicians and trade in medicines. They claim to have few desires and to know contentment,
yet they are insatiable and know no sufficiency.” The bhikkhus reported this to the Buddha. The Buddha said: “You should not
store large quantities of medicine. You are permitted to keep various medicines, one āḍhaka of each kind. If you suffer from a prolonged illness,
you are permitted to replenish them as necessary.”
Some bhikkhus had no knife and used a sharpened piece of bamboo to cut their robes, causing the robes to be damaged.
The Buddha permitted them to use a knife for cutting materials. The bhikkhus then acquired large knives.
Bandits came, seized the knives, and used them to harm the bhikkhus. The Buddha said: “You are not
permitted to keep large knives. One who violates this commits a duṣkṛta offense. You are permitted to keep a knife
one finger in length, sharpened to a point on one side and fitted with a wooden handle, except one made from lacquer wood.”
The bhikkhus received needles but did not dare accept them. They reported this to the Buddha, and the Buddha permitted
them to accept and keep needles for use. The bhikkhus then stored many of them. The Buddha said: “You should not
keep many. You are permitted to keep only three needles; any surplus should be formally relinquished.”
At that time, the Anuja dwelling at Vaiśālī was low-lying and damp, giving rise to gadflies
and mosquitoes, while hot vapors rose from the ground. The bhikkhus suffered from the heat, so the Buddha permitted
them to use fans. The bhikkhus used horsetails as fly whisks, causing insects to die.
The Buddha said: “You should not use horsetails to make fly whisks. One who violates this
commits a duṣkṛta offense.” Some bhikkhus placed bowls containing food on
the ground, and they overturned. The Buddha permitted them to use bowl stands made from copper, tin, ivory, horn,
brick, stone, bamboo, or wood, except lacquer wood. He also permitted them to braid grass into stands.
Some bhikkhus fumigated their bowls, causing the coating to peel off. The Buddha said: “They should be fumigated again.”
Some bhikkhus gave food to laborers without measuring the quantity, yet even when they gave much,
the laborers still became angry. The Buddha said: “You are permitted to keep hu, dou, and sheng measures for measuring.
The Sangha, the Sangha of the four directions, and even individuals are permitted to keep them.
One should also keep an extra set in reserve.” When the bhikkhus hired laborers, they gave them ghee, oil, honey,
and molasses without weighing the quantities; even when much was given, the laborers still became angry.
The Buddha said: “You should keep scales in the same manner as stated above.”
At that time, the bhikkhus studied writing. The laypeople criticized them: “Why do these śramaṇas, sons of the Śākya,
not diligently read and recite the teachings? Why do they study writing instead?” The bhikkhus reported this to the
Buddha. The Buddha said: “You should not study writing.” Later, when the bhikkhus arranged their affairs without
recording them, they forgot them. The Buddha said: “You are permitted to study writing, but you are not permitted to neglect
the work of the Path out of fondness for elegant calligraphy.” The bhikkhus wished to learn spells to counteract the venom
of bees, snakes, and so forth. The Buddha said: “You are permitted to learn them.” The bhikkhus acquired fields, gardens, and lodging houses.
The laypeople criticized them: “We have wives, children, and households, and therefore acquire fields, gardens, and lodging houses.
The bhikkhus now do the same; how are they any different from us?” The bhikkhus reported this to the Buddha. The Buddha
said: “You are not permitted to do this. One who violates this commits a duṣkṛta offense.” Some laypeople offered fields,
houses, and lodging establishments to the Sangha. The bhikkhus did not dare accept them, and the laypeople again criticized them, saying:
“These bhikkhus do not accept offerings.” The matter was reported to the Buddha. The Buddha permitted the Sangha to accept them
and appoint stewards to manage them in accordance with the Vinaya. Some bhikkhus went to inquire after Pūraṇa Kāśyapa,
Makkhali, and other non-Buddhist teachers. The Buddha said: “You should not inquire after them.
One who violates this commits a duṣkṛta offense.” The bhikkhus studied divination. The laypeople criticized
them: “These śramaṇas, sons of the Śākya, cannot purify their own views; how could they know
what has not yet occurred?” The bhikkhus reported this to the Buddha. The Buddha said: “You are not permitted
to study it. One who violates this commits a duṣkṛta offense.” The bhikkhus studied spells for deluding
people. They reported this to the Buddha, and the Buddha did not permit it. One who violates this commits a sthūlātyaya offense.
The bhikkhus studied spells for causing the dead to rise. The Buddha said: “You are not permitted
to do so. One who violates this commits a sthūlātyaya offense.” The bhikkhus consulted
diviners, wishing to learn whether their own fortune would be favorable or unfavorable.

The Buddha said: “It is not permitted. Whoever violates this commits a Dukkaṭa offense.” Some bhikkhus recited non-Buddhist texts. When the laypeople saw this, they criticized them, saying: “These Sakyan ascetics have no faith in or delight for the holy life.

They abandon the Buddha’s disciplinary scriptures and recite non-Buddhist texts.” The bhikkhus reported this to the Buddha, and the Buddha did not permit it. Some bhikkhus engaged in debates with followers of other paths but did not know how to respond and were humiliated. They thought: “If the Buddha permitted us to read non-Buddhist texts, we would not suffer such humiliation.” The Buddha said: “For the purpose of subduing followers of other paths, I permit you to read non-Buddhist texts, but you must not give rise to views based upon those texts.”

Some bhikkhus kept many kinds of small copper bowls. The laypeople criticized them, saying: “These Sakyan ascetics keep so many kinds of utensils. How are they any different from us?” The bhikkhus reported this to the Buddha. The Buddha said: “You should not keep many kinds of small copper bowls. Whoever violates this commits a Dukkaṭa offense.”

There were two Brahmin brothers who recited the Chandas and Vedas. Later, they went forth in the true Dharma. When they heard the bhikkhus reciting the sutras without proper linguistic form, they criticized them, saying: “Although these Venerables have long since gone forth, they do not understand masculine and feminine forms, singular and plural forms, present, past, and future forms, long and short sounds, or heavy and light syllables, yet they recite the Buddha’s sutras in this manner.” The bhikkhus who heard this were ashamed.

The two bhikkhus went to the Buddha and explained the matter fully. The Buddha said: “I permit you to recite according to the sounds and language of each country, but you must not distort the Buddha’s meaning. It is not permitted to render the Buddha’s words in the language of followers of other paths.

Whoever violates this commits a Thullaccaya offense.”

Some bhikkhus entered villages without fastening their lower robes. Their robes slipped down and exposed their bodies, causing women to laugh and making the bhikkhus ashamed. The Buddha said: “It is not permitted to enter a village without fastening the lower robe.

Whoever violates this commits a Dukkaṭa offense. I permit you to obtain waistbands.” The bhikkhus made their waistbands too long and wrapped them around themselves four or five times. The Buddha said: “It is not permitted to make them so long.

At most, they may be wrapped around two or three times.” The bhikkhus made their waistbands too broad. The Buddha said: “I permit them to be no more than four finger-widths broad and no less than one finger-width broad.” The bhikkhus made long waistbands of assorted colors. The Buddha did not permit this and allowed only a single color.

Some bhikkhus wore thin robes when entering villages. The wind blew and exposed their bodies, causing women to laugh and making the bhikkhus ashamed. The Buddha said: “I permit you to make fasteners and loops with which to secure them. The fasteners may be made of copper, tin, tooth, horn, bamboo, or wood, except lacquerwood. You may even make cords with which to tie them.” The bhikkhus always wore their robes in the same orientation, so the lower part of each robe was easily worn out. The Buddha said: “I permit you to reverse the robe when wearing it. Fasteners, loops, and tying cords may be attached to both the upper and lower edges.”

Some bhikkhus recited spells, abstained from salt, did not sleep on beds, and uttered the incantation, “Namo Bhagavā.” They therefore became doubtful, wondering whether they were following the wrong views of other teachers. The bhikkhus reported this to the Buddha. The Buddha said: “The method of that mantra is simply like this; only do not follow its views.”

At that time, the bhikkhu Mettiya said to Lu-di, the son of a wrestler: “The bhikkhu Dabba has had illicit relations with your wife.” When Lu-di heard this, he immediately asked Dabba: “Did you truly do such a thing?” Dabba did not reply. Lu-di then said: “Dabba is ashamed because he committed sexual misconduct and therefore has nothing to say in response to me.” The bhikkhus reported this to the Buddha. The Buddha said: “I permit the Sangha to impose upon Lu-di, the wrestler’s son, the act of overturning the bowl by a motion and one proclamation, so that no one may go to Lu-di’s house.” The Sangha appointed a bhikkhu to proclaim aloud as follows:

“Venerable Sangha, please listen! Lu-di, the wrestler’s son, has falsely and deceitfully accused Dabba of committing sexual misconduct with his wife. The Sangha now imposes upon him the formal act of overturning the bowl, so that no one may go to Lu-di’s house. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen! Lu-di, the wrestler’s son, has falsely and deceitfully accused Dabba of committing sexual misconduct with his wife. The Sangha now imposes upon him the formal act of overturning the bowl, so that no one may go to Lu-di’s house. Those Elders who approve should remain silent. Whoever does not approve should speak.

“The Sangha has imposed upon Lu-di, the wrestler’s son, the formal act of overturning the bowl. The Sangha approves and is therefore silent. Thus do I understand and uphold this matter.”

When the Sangha has imposed the formal act of overturning the bowl upon someone, none of the four assemblies may associate or converse with that person. Some bhikkhus disputed with lay followers over trivial matters and consequently imposed upon them the formal act of overturning the bowl. The Buddha said: “The formal act of overturning the bowl should not be imposed upon laypeople because of trivial matters. Only when a lay follower has committed eight acts should it be imposed: in the presence of bhikkhus, the lay follower disparages the Three Jewels and the precepts; wishes to cause harm to the bhikkhus; brings an evil reputation upon the bhikkhus; seeks to seize the bhikkhus’ dwelling place; or violates a bhikkhuni. These constitute the eight acts.”

Before the Venerable Ānanda went forth, he was a close friend of Lu-di. The Buddha told the Venerable Ānanda: “Go to Lu-di and tell him: ‘The Sangha has imposed upon you the formal act of overturning the bowl.’” Ānanda obeyed and went to Lu-di’s house. The gatekeeper entered and announced: “Ānanda is standing outside the gate.” Lu-di said: “Invite him in.” Ānanda said: “At present, I am not permitted to enter the gate of your house.” Hearing this, Lu-di immediately came out and asked: “Why have you suddenly ceased to enter my house?” Ānanda replied: “The Sangha has imposed upon you the formal act of overturning the bowl.

None of the four assemblies may converse with you.” Lu-di said: “If what you say is true, then I have been put to death.” Lu-di immediately fainted and fell to the ground. Ānanda said: “My friend, arise. Go and apologize to Dabba, and the Sangha will rescind the formal act of overturning the bowl for you.”

Lu-di immediately arose and went to the Buddha. Bowing with his head at the Buddha’s feet, he said: “I truly did not see Dabba having illicit relations with my wife, but I believed Mettiya’s words.” The Buddha said: “You may apologize to Dabba, and the Sangha will rescind the formal act of overturning the bowl for you.” Lu-di obeyed and immediately went to Dabba. Bowing with his head at Dabba’s feet and clasping Dabba’s feet with his hands, he said: “Because I was foolish and believed another person’s words, I slandered the Venerable. May the Venerable accept my confession and repentance.” The bhikkhu Dabba accepted his confession and repentance.

After apologizing, Lu-di went to the Buddha and said: “I have apologized to the bhikkhu Dabba.” The Buddha told the bhikkhus: “I permit the Sangha to rescind it by a motion and one proclamation. Lu-di, the wrestler’s son, should enter the midst of the Sangha, bare his right shoulder, remove his footwear, reverently bow with his head at the feet of the entire Sangha, kneel, place his palms together, and say:

“‘Venerable Sangha, please listen! My name is Lu-di, the wrestler’s son. I falsely accused Dabba of having illicit relations with my wife. The Sangha imposed upon me the formal act of overturning the bowl and did not permit any of the four assemblies to come to or leave my house. I have now apologized to Dabba. I now formally submit to the Sangha and have come before the Sangha to request the rescission of the formal act of overturning the bowl. I respectfully beseech the Sangha to have compassion upon me and rescind the formal act of overturning the bowl.’

“He should make this request three times. The Sangha then appoints a bhikkhu to proclaim aloud:

“‘Venerable Sangha, please listen! This man’s name is Lu-di, the wrestler’s son. He falsely accused Dabba of committing sexual misconduct with his wife. The Sangha imposed upon him the formal act of overturning the bowl and did not permit any of the four assemblies to associate or converse with him. Lu-di has apologized to Dabba and has now come before the Sangha to request the rescission of the formal act of overturning the bowl. The Sangha will now rescind it. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“‘Venerable Sangha, please listen! Lu-di, the wrestler’s son, falsely accused Dabba… and so forth, up to the words: “The Sangha will now rescind it.” Those Elders who approve should remain silent. Whoever does not approve should speak. The Sangha has approved the rescission of the formal act of overturning the bowl for Lu-di, the wrestler’s son. The Sangha approves and is therefore silent. Thus,’

thus should it be upheld.
There were lay devotees who, becoming angry with bhikkhus over minor matters, ceased to respect and have faith in them. The Buddha said: Lay devotees should not cease to respect and have faith in bhikkhus over minor matters. If a bhikkhu commits eight acts, however, they should thereafter cease to respect and have faith in him: slandering the Three Jewels and the precepts; wishing harm upon lay devotees; bringing an evil reputation upon lay devotees; wishing to seize the lay devotees’ dwelling places; presenting what is contrary to the Dharma as right; and deceiving lay devotees. These are the eight acts. If a lay devotee is angry with a bhikkhu, the bhikkhu should not go to that house. If an entire village is angry with a bhikkhu, he should not go to that village.
At that time, Bạt-nan-đà carried an umbrella, wore leather sandals, threaded the sling holding his water vessel and alms bowl onto the end of a staff, placed it over his shoulder, and walked along. A lay devotee and a disciple of an outside path were following behind. Seeing him from afar, they thought he was a follower of an outside path.

The lay devotee said to the disciple of the outside path: “Look at your teacher walking ahead. Does he possess dignified conduct or not?” The disciple of the outside path said: “Whenever you see anyone lacking dignified conduct, you call him a follower of an outside path. Look carefully—this man is a son of the Śākyan.” The two argued and then made a wager.

They hurried after him and questioned him, discovering that he was indeed a son of the Śākyan. The lay devotee not only lost his money but was also deeply ashamed. The bhikkhus reported this to the Buddha.

The Buddha said: “It is not permitted to travel on the road in that manner. Whoever violates this incurs a duṣkṛta offense.”
While traveling on the road, some bhikkhus were offered cloth for making umbrellas on behalf of a stupa, but they dared not accept it. The householders criticized them, saying: “These Śākyan ascetics do not wish to make offerings to the stupa.” This was reported to the Buddha. The Buddha said: “It is permitted to accept it; only do not walk with the deportment of followers of outside paths.”
Some old and sick bhikkhus needed staffs for support and needed to carry slings holding their water vessels and alms bowls when going for alms. The Buddha said: “They are permitted to request authorization from the Sangha.” That bhikkhu should go before the Sangha and say:
“Venerable Sangha, please listen! I, the bhikkhu named..., being old and sick, now request the Sangha’s permission to use a staff for support and carry a sling holding my water vessel and alms bowl when going for alms. May the Sangha grant its permission.”
He should make this request three times. The Sangha should consider whether permission ought to be granted. If he is not truly old or sick, it should not be granted. If he truly is old or sick, it should be granted through a motion and one proclamation. One bhikkhu should proclaim aloud:
“Venerable Sangha, please listen! This old and sick bhikkhu named... now requests the Sangha’s permission to use a staff for support and carry a sling holding his water vessel and alms bowl when going for alms. If it is the appropriate time for the Sangha, the Sangha consents. This is the motion.
“Venerable Sangha, please listen! This old and sick bhikkhu named...” and so forth, up to: “The Sangha now grants its permission. Those elders who consent should remain silent. Whoever does not consent should speak.
“The Sangha has granted this old and sick bhikkhu... permission to use a staff for support and carry a sling holding his water vessel and alms bowl when going for alms. The Sangha consents and therefore remains silent. Thus is this matter decided, and thus should it be upheld.”
Some bhikkhus wished to obtain slings and staffs. The Buddha said: “They may be made.” Only one who has received the Sangha’s authorization through a karmavācā is permitted to keep a sling and staff. If there is a familiar bhikkhuni, it is also permitted to make them so that she may use them.
Some bhikkhus encountered rain while going for alms, causing the colors of their robes to run. The Buddha said: “It is permitted to carry an umbrella. Upon reaching a doorway, place the umbrella on the ground; after receiving alms, take it up again and continue on.” Some bhikkhus carried umbrellas when going for alms. Upon returning, they placed them in the warming hall, the preaching hall, the dining place, and elsewhere, so that water from the umbrellas soaked the ground and turned it into mud. The Buddha said: “It is permitted to build a shelter for umbrellas. Do not obstruct one another.”
Some bhikkhus wished to make individual umbrellas. The Buddha permitted them to do so, whether square or round as they wished. Wood could be used for the top, except lacquered wood, and leaves or grass could be used as covering. It was also permitted to cover them with any of the ten kinds of robe cloth. They could be kept by the Sangha, the Sangha of the four directions, or an individual. It was also permitted to keep one additional umbrella in reserve.
A bhikkhu suffered from an ailment of the eyes. The Buddha said: “It is permitted to apply eye medicine through the nostrils, to use oil and ghee to anoint the crown of the head, and to apply salted ghee to the soles of the feet.” The bhikkhus did not know what material to use for tubes through which the medicine could be dropped into the nostrils. The Buddha said: “Except for lacquered wood, tubes may be made from other kinds of wood, bamboo, copper, tin, ivory, or horn.”
There was a bhikkhu named Cù-di who would regurgitate and chew his food again immediately after a meal. Seeing this, the bhikkhus suspected that he was violating the rule against eating at an improper time and reported it to the Buddha. The Buddha said: “Bhikkhus, for five hundred former lives this bhikkhu was repeatedly born among cattle. As a residual karmic result, although now born as a human, whatever he eats cannot be digested unless he regurgitates and chews it again. Henceforth, bhikkhus with this condition commit no offense by chewing at an improper time.”
Some bhikkhus dwelt in dependence upon the Sangha, the Sangha of the four directions, or a stupa. They had no one to instruct them, were ignorant and unknowing, and could not learn the precepts. This was reported to the Buddha. The Buddha said: “It is not permitted to dwell in dependence upon the Sangha, the Sangha of the four directions, or a stupa. Whoever violates this incurs a duṣkṛta offense. It is permitted to dwell in dependence upon a senior elder or a bhikkhu who accords with the Dharma and is capable of giving instruction.”
At that time, bhikkhus slept together beneath the same blanket. Their bodies touched, giving rise to defiled attachment, and they no longer wished to cultivate the holy life. The Buddha said: “It is not permitted to sleep together beneath the same blanket. Whoever violates this incurs a duṣkṛta offense.” If someone has no robe with which to cover himself but has another undergarment, he may use it as a covering. If a dwelling place has just been completed and its residents are not yet acquainted with one another, they are permitted to sit together on the same bed, but they may not sleep there. Sleeping together on the same bed incurs a duṣkṛta offense.
In a certain uninhabited place, a wildfire threatened to spread to the dwelling. The bhikkhus did not know what to do and reported it to the Buddha. The Buddha said: “Go there and extinguish it.” Obeying his instruction, they went to put it out, but the fire would not go out, so they returned and reported this to the Buddha. The Buddha said: “You may go in my name and say to the fire deity: ‘The Blessed One commands you to extinguish the fire.’” They obeyed his instruction and delivered these words, whereupon the fire deity immediately extinguished the fire. They returned and reported this to the Buddha. The Buddha said:
“This fire deity has not extinguished the fire merely because it heard my name in this life. In a past age, there was an island in the sea that was repeatedly ravaged by fire for seven years. On that island was a grassy forest in which a pheasant had hatched a chick. When the parents saw the fire about to spread toward them, they flew away. That chick spread its wings, stretched out its legs, and spoke this verse to the fire deity:

“The fire deity replied in verse:

“The pheasant chick of that time was none other than I myself. The fire deity of that time is this very fire deity. In the past it extinguished the fire for my sake, and now it has again extinguished the fire for my sake.”
Whenever a wildfire approaches, the wooden gong should be struck or an announcement made, and the Sangha should assemble together. Attendants should be instructed to cut the grass all around to halt the flames. The fire should be extinguished using the two kinds of water, or with earth and sand; alternatively, cloth or robes may be soaked in water and used to extinguish the flames.
At some dwelling places, surplus banners, streamers, and jeweled canopies from the stupas were cast about the courtyard and trampled underfoot. The white-robed laity criticized them, saying: “These ascetics do not cherish the things people have offered but allow them to decay and be ruined. This is not the Dharma of ascetics.” The bhikkhus reported this to the Buddha. The Buddha said: “Except for the stupas of Buddhas and pratyekabuddhas, surplus articles from other stupas may be used by the Sangha of the four directions. If those stupas later require them, articles belonging to the Sangha of the four directions may be taken back for their use.”
At that time, some bhikkhus ate raw garlic. They ate it before meals and after meals, at every possible time; at other times they did not eat it. It was permitted

Consequently, the dwelling rooms became foul-smelling. When laypeople entered the rooms and smelled the stench, they criticized them, saying: “The dwelling place of these śramaṇas reeks of garlic, just like a kitchen.” The bhikkhus reported this to the Buddha. The Buddha said: “It is not permitted to eat garlic without a valid reason. If there is a valid reason for eating garlic, one must not walk or stand upwind of the bhikkhus.”

A certain bhikkhu ate garlic for a minor reason and did not dare attend when the Tathagata taught the Dharma. The Buddha asked: “Why did you not come to hear the Dharma?”

“Blessed One! You did not permit one who had eaten garlic to walk or stand upwind of the bhikkhus; therefore, I did not dare come.”

The Buddha reproached that bhikkhu in various ways: “You are a foolish man who acts contrary to the Dharma. Craving foul-smelling food, you have lost the immeasurable benefit of savoring the Dharma.”

After reproaching him, the Buddha told the bhikkhus: “From now on, it is not permitted to eat garlic for a minor reason. One who violates this commits a duṣkṛta offense. A bhikkhu who has eaten garlic must duly comply with the bhikkhus. ‘Duly comply’ means that for seven days he may not enter the warming room, lecture hall, dining hall, bathing room, privy, or another person’s room, nor pass beside a stupa or through a village.

After seven days, if his bedding needs to be beaten and shaken out, he must beat and shake it out; if it needs washing, he must wash it; if it needs airing and drying, he must air and dry it; if it needs to be fumigated with fragrance, he must fumigate it. He must fumigate, air, and sweep his room, plaster its entire interior with mud, wash his own robes, and bathe his body. Only then may he enter.”

At that time, the bhikkhus possessed large bronze bowls. When laypeople saw them, they asked: “To whom do these belong?” Someone answered: “They belong to the bhikkhus.” They then criticized them, saying: “These śramaṇas are like the king’s high ministers. Why do they keep such large bronze bowls?” The bhikkhus reported this to the Buddha. The Buddha said: “From now on, it is not permitted to keep large bowls. Whoever keeps a bowl with a capacity of one sheng or more commits a duṣkṛta offense.”

At that time, the bhikkhus urinated indiscriminately, producing foul and unclean conditions. The laypeople criticized them, saying: “These śramaṇas, sons of the Śākyan, have no proper deportment. They urinate indiscriminately, producing foul and unclean conditions.” Some bhikkhus urinated where they should not, and a spirit seized their male organs and dragged them to a secluded place, saying: “Venerable ones, you should urinate here.” The bhikkhus reported this to the Buddha. The Buddha said: “You must not urinate indiscriminately. A place for urination should be made in a secluded location. One who violates this commits a duṣkṛta offense.”

Some visiting bhikkhus did not know where the place for urination was. The Buddha said: “It is permitted to ask a resident bhikkhu.” Some elderly or sick bhikkhus could not reach the place for urination. The Buddha said: “It is permitted to provide a urinal.” The bhikkhus kept the urinals inside their rooms, causing a foul smell. The Buddha said: “They should not be kept inside the rooms.” The bhikkhus kept them outside the rooms, and harmful creatures entered them. The Buddha said: “If they must be kept inside a room, the opening of the urine vessel should be tightly covered. If they are kept outside the room, water should be poured into them.”

Some bhikkhus defecated indiscriminately, and the laypeople criticized them as above. The Buddha said: “You should not do this. It is permitted to dig a privy pit in a secluded place, roof it over, and make an access way and railing. When it is full, it must be emptied. If worms have arisen, another pit must be dug and the contents emptied into it. If worms have not yet arisen, wine-lees should be poured into the privy pit to prevent worms from arising.”

Some bhikkhus did not clean their teeth; their breath smelled foul, and their food was not digested. When some bhikkhus spoke with senior monks, the senior monks were repulsed by the odor from their mouths. The bhikkhus reported this matter to the Buddha. The Buddha said: “You should clean your teeth. Cleaning the teeth has five benefits: food is digested; cold and heat are dispelled; the appetite is stimulated; flavors are readily distinguished; the mouth does not smell foul; and the eyes become clear.”

Some bhikkhus used sticks to clean their teeth. The Buddha said: “There are five kinds of trees that should not be used for cleaning the teeth: the lacquer tree, the poisonous tree, the Śamī tree, the Mātou tree, and the bodhi tree. All other kinds of trees may be used for cleaning the teeth.”

At that time, the bhikkhus wished to adorn the place where the Invitation ceremony was to be held. The Buddha permitted them to adorn it. When the Invitation ceremony was completed, the Dharma was to be taught during the night, but they did not know to whom this responsibility should be assigned. The Buddha said: “It should be assigned to someone capable.” The bhikkhus used illness as a reason to refuse to teach the Dharma. The Buddha said: “One should not refuse to teach the Dharma on account of a minor illness.”

A certain dwelling place was invaded by wild beasts. The Buddha said: “It is permitted to beat drums, strike wooden gongs, shout loudly, and even light fires.” A certain dwelling place was invaded by venomous creatures. The Buddha said: “They should be caught and released far away.” The bhikkhus caught them with their hands and were bitten. The Buddha said: “It is permitted to devise a way to get them into a jar and then carry them away.”

A certain dwelling place had no door that could be secured, and robes were stolen. The Buddha said: “A lock should be made that thieves cannot open.”

Venerable Śāriputra suffered from an illness caused by wind. King Prasenajit said: “A dried frog should be used to fumigate the nostrils.” Śāriputra did not dare use it, but the Buddha permitted its use.

Some bhikkhus wished to dye their robes. The Buddha said: “It is permitted to use wood, branches, flowers, leaves, and bark for dyeing.” Some bhikkhus wished to dye kambala cloth. The Buddha said: “It is permitted to use the Thi-thi-bà tree, the Khư-tha tree, and the grapevine for dyeing.” The bhikkhus then dyed their robes pure black. The Buddha said: “Robes of a uniform black color should not be made.”

Nanda possessed thirty-two marks, although they did not equal those of the Buddha. When bhikkhus saw him from afar, they mistook him for the Blessed One and would regularly rise to greet him. Nanda was ashamed and did not know what to do, so he reported the matter to the Buddha. The Buddha said: “Nanda is permitted to make his robe in a form different from the Buddha’s robe.”

Some bhikkhus undertook the twelve dhūta practices in the wilderness without relinquishing them, yet also accepted comfortable residence among the people, including dwelling rooms and the like. They reported this to the Buddha. The Buddha said: “All such cases constitute a duṣkṛta offense. It is permitted to remain as close as one krośa from a village; if one cannot do so, one should relinquish the practices.”

Some bhikkhus made offerings to spirits. The Buddha said: “You should not do this. One who violates this commits a duṣkṛta offense.” Nor may one build a stupa for spirits or even for non-Buddhist teachers; the same rule applies.

Some bhikkhus built stupas for spirits, and the spirits came to dwell in them. The stupas were later demolished, and the spirits became angry. The Buddha said: “Once they have been built, they should not be demolished. One who violates this commits a duṣkṛta offense.”

Some bhikkhus urinated or defecated within the stupas of spirits, or circumambulated them to the left, causing the spirits to become angry. The Buddha said: “You should not do this. One who violates this commits a duṣkṛta offense. If the road passes along the left side, it is permitted to follow the road.”

Some bhikkhus carved wood into images of men, women, birds, and beasts, and also made toys for the children of laypeople. The Buddha said: “You should not do this for them. One who violates this commits a duṣkṛta offense.”

Some bhikkhus themselves sang and danced, taught others to sing and dance, and personally played musical instruments. The Buddha said: “You should not do this. One who violates this commits a duṣkṛta offense.”

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL