摩訶僧祇律

THE SECOND SECTION OF THE THIRTY NISSAGGIYA PĀCITTIYA RULES

17. THE PRECEPT CONCERNING HANDLING GOLD AND SILVER MONEY

When the Buddha was dwelling in the Kalandaka Bamboo Grove at Rājagṛha, as related above in detail, the headman of the village of Cūḷa went to the Blessed One, bowed his head at the Blessed One’s feet, and stood to one side. He addressed the Buddha, saying: “Blessed One! Previously, ministers, brahmins, householders, and elders assembled in the king’s palace and discussed this matter together. Some said that the Śākyan ascetics should be permitted to keep gold and silver, while others said that they should not. Who speaks truthfully, speaks according to the Dharma, speaks in conformity with the Dharma, and presents an argument that does not conflict with the present discipline?”

The Buddha replied: “The Śākyan ascetics should not keep gold and silver. If anyone says that they should be permitted to keep them, that person misrepresents me; the statement is untrue, contrary to the Dharma, not in conformity with the Dharma, and conflicts with the present discipline. Why is this? If they were permitted to keep gold and silver, they would also be permitted to sustain the five sensual pleasures. The five sensual pleasures are these: the eye discriminates forms and gives rise to defiling attachment, and so forth, up to bodily contact giving rise to defiling attachment. You should understand that these are not the practices of the Śākyan ascetics.”

The village headman said: “It is extraordinary, Blessed One! Never before has there been such a thing. Blessed One! Just as the Blessed One has said, the Śākyan ascetics should not keep gold and silver. If they keep gold and silver, theirs is not the conduct of ascetics and not the conduct of the Śākya clan. Therefore, I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I am a lay disciple of the Buddha, abstaining from killing living beings; may the Blessed One bear witness for me.” (He spoke thus three times), continuing through: “I abstain from drinking intoxicants. I had previously reflected that the Śākyan ascetics should not keep gold and silver. Whoever keeps them is no different from one who indulges in the five sensual pleasures.”

The Blessed One then taught the Dharma to the village headman as appropriate, instructing him so that he gained benefit and rejoiced. Just as a clean cloth readily absorbs dye, there, upon his seat, he immediately perceived the truth of the Four Noble Truths. He then addressed the Buddha: “Blessed One! A layperson has many duties. I ask leave to depart and return home.”

The Buddha said: “You should know when the time is appropriate.”

He then rose, bowed at the Buddha’s feet, circumambulated him to the right, and departed.

Not long after he had left, the Buddha went to where a large assembly of bhikkhus was gathered, spread out his sitting cloth, sat down, and said to the bhikkhus: “Just now, the headman of the village of Cūḷa came to me (as related above in detail, through) circumambulated me to the right, and departed.”

The Buddha then said to the bhikkhus: “You (311a) should train as follows: ‘Gold and silver must not be kept. There is no circumstance under which I am permitted to keep gold and silver.’”

Furthermore, when the Buddha was dwelling in Śrāvastī, as related above in detail, the Blessed One, for the sake of five benefits, inspected the bhikkhus’ lodgings once every five days. He came to the quarters of Nanda and Upananda. At that time, Nanda and Upananda had just been counting money, and their hands were stained with dirt. They went to bow at the Buddha’s feet and then stood to one side. Although the Buddha knew what had happened, he nevertheless asked: “Why are your hands stained with dirt like this?”

They replied: “Blessed One! We have just been counting money, and so our hands are stained with dirt.”

The Buddha then said to Nanda: “Why did you use your hands to handle ‘natural-colored metal’ and ‘metal resembling it’? From now on, I do not permit you to handle ‘natural-colored metal’ or ‘metal resembling it’ with your own hands.”

Furthermore, when the Buddha was dwelling in the storied monastery in the forest near Vaiśālī, as related above in detail, when it was time to go for alms, Udāyin put on his robe, took his bowl, and went to the house of a plasterer. The household had just completed a celebration, and the man’s wife came out to welcome him, paid her respects, and asked: “Venerable sir, why did you not come yesterday? Had you come, you would have received delicious food and drink.”

He replied: “What difference is there between yesterday and today? If you have delicious food, bring it out here.”

She said: “The delicious food has all been consumed. I would now like to give you some money so that you may go to a food shop and buy other delicious food.”

He said: “The Blessed One has established a precept forbidding me from handling money with my own hands. Tie the money to the corner of my robe.”

Following his instruction, she tied the money to the corner of his robe. He then departed and went to a shop selling cakes, where he said to the shopkeeper: “Good sir, bring me some cakes.”

The man said: “Venerable sir, first show me the money.”

Udāyin said: “You need only give me the cakes, and I will hand the money over to you right here.”

The man then said: “Venerable sir, hold out your bowl.”

He then filled the bowl with various kinds of cakes and said: “Please give me the money.”

Udāyin said: “Untie the corner of my robe and take it.”

The shopkeeper, wishing to tease him, refused to untie it and said: “Untie it yourself and give it to me.”

Udāyin replied: “The Buddha does not permit me to handle natural-colored metal or metal resembling it. Untie it yourself and take it.”

The man then untied the money and took it. After taking it, he criticized him, saying: “Why do the Śākyan ascetics employ such a crude expedient and regard it as purity? Even we seldom take things in our hands and put them into our mouths, nor do we ever tie them to the corners of our garments or place them in our pockets. In this way, all the proper conduct of ascetics is lost. What spiritual practice is there in this?”

Udāyin then brought the cakes back to his quarters and invited the other bhikkhus to eat them with him. The bhikkhus asked: “These cakes are very delicious. Where did you obtain them? They are not the sort of cakes made in a household.”

Udāyin replied: “Elders! There was little benefit in this but much fault!”

The bhikkhus asked: “[311b] Why was there much fault?”

He replied: “Because I created such-and-such circumstances, there was much fault.”

The bhikkhus then reported the entire matter to the Blessed One. The Buddha ordered that Udāyin be summoned. When he arrived, the Buddha asked him: “Did you actually do this?”

He replied: “It is true, Blessed One.”

The Buddha rebuked him: “That was an improper act. From now on, I also do not permit money to be tied to the corner of one’s robe.”

Furthermore, when the Buddha was dwelling in Kapilavastu, as related above in detail, the Blessed One, for the sake of five benefits, inspected the bhikkhus’ lodgings once every five days. He happened to see a bhikkhu who was weak and suffering from jaundice. Although the Buddha knew his condition, he nevertheless asked: “Bhikkhu! Are you able to endure this suffering? Are you living at ease?”

The bhikkhu replied: “Blessed One! I am not at ease but am afflicted and tormented by illness.”

The Buddha then asked him: “Are you unable to request food suitable for your illness and medicine suitable for your illness?”

He replied: “I have heard that the Blessed One established a precept forbidding bhikkhus from handling natural-colored metal or metal resembling it with their own hands. Moreover, there is no one to give these things to me, and so I must endure this suffering.”

The Buddha then said: “From now on, I permit an ill person to instruct a steward to keep money on his behalf, but he must not become attached to it.”

The Buddha then ordered all the bhikkhus in Kapilavastu to assemble. For the sake of ten benefits, he established this precept for the bhikkhus, which those who had already heard it were also to hear again:

—“If a bhikkhu personally handles natural-colored metal or metal resembling it, or causes another person to handle or take possession of it with an intent of attachment, he commits a Nissaggiya Pācittiya offense.”

Explanation

(Some terms have been explained previously.)

– Natural-colored metal: Gold.

– Metal resembling it: Silver.

– Natural-colored metal and metal resembling it: The various kinds of currency used in the marketplace.

– Handle: Either handling it oneself or telling another person to handle it.

– Take possession: Either taking possession of it oneself or telling another person to take possession of it.

– Attachment: Thinking as follows: “I shall use this object to obtain the five kinds of sensual pleasure—forms, sounds, odors, flavors, and tangible objects.” This is called attachment.

– Non-attachment: Suppose a bhikshu who maintains the precepts purely personally carries provisions such as noodles, cakes, rice, rice flour, and so forth. At that time he thinks: “I have no other means, so I have no choice but to use this food.” Conversely, if he regards these impure objects as pure, thinking, “I shall make use of these things,” he commits a Naihsargika-Payattika offense.

– Naihsargika-Payattika: Such money, gold, and silver must be relinquished in the midst of the Sangha, after which the Payattika offense must be confessed. If one confesses without relinquishing them [311c], one commits a Vinaya offense.

Whether the gold, silver, or money is abundant or scant, pure or mixed, or has already been fashioned into an implement, when it is relinquished in the midst of the Sangha, the Sangha must not return it to that bhikshu, nor may it be divided. If there is a large amount, it should be placed in a reserve fund. If it generates interest after being deposited in the reserve fund, that interest may be used to build dwellings or procure robes, but not to purchase food.

When a bhikshu receives money, or receives money for procuring robes after the rains retreat has ended, he must not take it in his own hand but must ask a lay attendant to take it for him.

If there is no lay attendant, he should tell the donor to place it on the ground beside his feet. He should then cover it with grass, leaves, bricks, or tiles and wait until a lay attendant arrives, whereupon he should point it out so that the attendant may take it. If the lay attendant is untrustworthy, the bhikshu should have him walk ahead and instruct him to place the money at a certain location.

If a bhikshu serving as a steward and overseeing the affairs of the Buddha or the Sangha has a large amount of gold, silver, or money kept in undisturbed ground, he should point it out to a lay attendant. If it is kept secretly in disturbed ground, he may dig it up himself or instruct a young bhikshu to dig it up. If the lay attendant is untrustworthy, the bhikshu should wrap a cloth three times around his eyes before leading him to the site and showing him the place.

He should then show him the pit where the money is kept and, while his eyes remain covered, have him leave that place. If money falls on the edge of the pit, the bhikshu may use a tile or brick to push it into the pit and may replace the cover of the pit with his own hands. Later, when it needs to be retrieved, if it is in undisturbed ground, he should point it out to a lay attendant.

If it is in disturbed ground, he may dig it up with his own hands until the money appears and then summon the lay attendant to take it. If the lay attendant is untrustworthy, the bhikshu must wrap a cloth three times around his eyes before leading him there to retrieve it. If a bundle placed atop a staff contains gold, silver, or money, the bhikshu must not take it in his own hands but should tell a lay attendant about it.

If the lay attendant is too small to reach it, the bhikshu may lift him up so that he can take it. While lifting him, the bhikshu should say: “I am lifting the lay attendant; I am lifting the lay attendant.” After the bundle has been brought down, the bhikshu should tell him to open it. If he does not know how to open it, the bhikshu may take his hand and show him how.

Once it has been opened, the bhikshu should tell him to count the contents. If he does not know how to count, the bhikshu may take his hand and count with him. When the counting is finished, the bhikshu should tell him to return any surplus to the bag.

If he does not know how to pick it up and put it into the bag, the bhikshu may take [312a] his hand and teach him to place it in the bag. Once it has been placed in the bag, the bhikshu should tell the lay attendant to tie the bag. If the lay attendant does not know how to tie it, the bhikshu should tell him to hold up the bottom of the bag, and the bhikshu may tie it with his own hands.

Once it has been tied, it should be returned to the top of the staff as before. If the lay attendant is too short to put it there, the bhikshu may lift him up.

If a granary, chest, or cabinet is situated in a loft or atop a pillar, the same procedure applies when taking something from it, opening it, and closing it again.

If, while traveling, a lay attendant carries gold or silver and is still a child, the bhikshu may take him by the hand and lead him. When fording water, the bhikshu may support him while crossing but must say: “I am supporting the lay attendant; I am supporting the lay attendant.”

If a bhikshu is accompanied by a lay attendant and, when crossing by ferry, the attendant is too small to board the boat, the bhikshu may help him aboard but must say: “I am helping the lay attendant; I am helping the lay attendant.” The same applies when disembarking. During the journey, the bhikshu may stop on a riverbank, beside a well, or by a pond or lake to eat, drink, and rest. If, when they depart, the lay attendant forgets his bag, an elder bhikshu traveling behind may look to see whether anyone has left anything behind.

On seeing a bundle that has been left there, he may think: “This must belong to that bhikshu,” pick it up, and carry it along. When he catches up with his companions, he may ask: “To whom does this belong?” Someone may then say: “That is the lay attendant’s bundle.” The elder should place the bundle on the ground. The lay attendant should then pick it up and carry it, but the bundle must not be called by name.

If a bhikshu is traveling with a lay attendant, they stop to rest somewhere for the night and depart at daybreak. The lay attendant mistakenly takes the bhikshu’s bundle, while the bhikshu mistakenly takes the lay attendant’s bundle. Upon reaching their destination, the bhikshu realizes that the bundle he is carrying belongs to the lay attendant. He should place it on the ground, and the lay attendant must come and take it, but the bundle must not be called by name—that is, it must not be called a bag containing silver.

If a bhikshu has lost a large amount of gold, silver, or money and suspects that it fell beside his bed, and he wishes to search for it, he commits a Vinaya offense when he leaves the bed. If he finds it, he commits a Naihsargika offense.

If a bhikshu has a large amount of money and suspects that it has been stored inside a woolen blanket, and he intends to search for it, he commits a Vinaya offense when he opens the blanket. Upon finding the money, he commits a Naihsargika offense.

If a bhikshu has a large amount of money and suspects that it fell on the ground, and he wishes to search for it, he commits a Vinaya offense when he takes up a broom and sweeps the ground. If he finds it, he commits a Naihsargika offense.

If a bhikshu has a large amount of money and suspects that it fell into a heap of refuse, and he intends to search for it, he commits a Vinaya offense when he rummages through the refuse. Upon finding the money, he commits a Naihsargika offense.

If a bhikshu falls ill and a donor offers money for medicine, he may accept the money on account of his illness and keep it beneath his blanket. When he needs to retrieve it, if it is dark and his eyes cannot see, and his hand feels and touches the money, there is no offense.

If a donor has a new bed or seat made of gold or silver and, out of faith, wishes the bhikshu to be the first to use it, the bhikshu should say: “I am one who has gone forth; the Vinaya does not permit me to use it.” The donor may then say: “Venerable sir, could you make an allowance for my sake and use it?” The bhikshu should say: “Place a thick sitting cloth upon it, and only then may I sit.” After the bhikshu sits, however, he must not [312b] move the bed, nor may he praise it.

If a donor has a new vehicle or mechanical conveyance made of gold or silver and, out of faith, wishes the bhikshu to be the first to use it, the bhikshu should say: “I am one who has gone forth; the Vinaya does not permit me to use such an object.” The donor may then say: “Venerable sir, please devise an expedient allowance for my sake and use it.” The bhikshu should tell him: “If leaves or a piece of cloth are spread over the vehicle, only then may I place my foot upon it.” After placing his foot upon it, however, he should not move his foot, nor may he praise it.

If a donor has a gold or silver tray made and, out of faith, wishes the bhikshu to be the first to use it, the bhikshu should say: “I am one who has gone forth and am not permitted to use such an object.”

That person said: “Venerable sir, could you devise an expedient means for me so that it may be used?” The bhikkhu should say: “If grass, leaves, or a piece of cloth is spread over it, it may be used.” However, the bhikkhu must not take hold of it with his own hand, but should have the person carry it and set it on the ground.

If a donor has a new bowl made of gold or silver and, out of faith, wishes to have a bhikkhu use it first, the bhikkhu should say: “I am one who has gone forth and am not permitted to use it.” The person may then say: “Venerable sir, could you devise an expedient means for me so that it may be used?” The bhikkhu should reply: “You should wash it clean, place it on a tray, put food into it, and then point toward the bowl and say: ‘Use it, use it....’” Saying this three times is called using it. But when eating, the bhikkhu may eat only the food inside the bowl and must not touch the sides of the bowl.

On the eighth day of the fourth month or on days of great offering assemblies, if any stupas, bodhisattva images, banners, canopies, or other implements of offering are gilded or silvered, a bhikkhu must not touch them but should have an attendant handle them. If they fall to the ground, he should pick them up by a place that has no gold or silver. If they are gilded all over, he should first wrap his hand in cloth before taking hold of them.

If he has nothing with which to wrap his hand, but there is an ungilded place on the image, he should hold it there. He must not take hold of any incense burner, lamp, or fly-whisk handle that is gilded. When bathing a bodhisattva image made of gold or silver, he must not bathe it with his own hands but should have an attendant do so.

On days of great assemblies, when a bhikkhu has an attendant bring out images made of gold or silver, the bhikkhu may only help support them for the attendant and must not take hold of them himself. If an image is gilded, a bhikkhu must not first take hold of it and then release it. Customs differ from country to country: some countries use copper coins, some use cowrie-shell money, some use iron money, some use knife-shaped money, some use bamboo tallies, and some use leather money....

A bhikkhu must not take hold of any such currency. In some countries, people use currency that has not yet assumed the form of money; if a bhikkhu takes hold of it, he commits a Vinaya-transgression offense. In some countries, people use currency that does not have the form of money; if a bhikkhu takes hold of it, he commits a Vinaya-transgression offense.

In some countries, people use currency that has the form of money; if a bhikkhu takes hold of it, he commits a Nissaggiya Pacittiya offense. [312c] In some countries, people use currency that does not have the form of money; if a bhikkhu regards it merely as copper or iron and takes hold of it, there is no offense. Therefore, it is stated as above.

(End of Nissaggiya Rule 17)

18. RULE: BUYING AND SELLING.

When the Buddha was dwelling in the city of Sravasti, as related fully above, at that time the group of six bhikkhus bought fresh butter, oil, honey, rock sugar, milk, and curds in the marketplace for their own consumption. They were therefore criticized by people, who said: “Why do these Sakyaputta ascetics refuse to go for alms but instead go to the markets to buy food to eat? They have entirely lost the proper conduct of ascetics. What kind of path is this?”

The bhikkhus then went and reported this matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked: “Is it true that you bought food in the marketplace and were therefore criticized by people?”

They replied: “It is true, Blessed One.”

The Buddha reproached them: “This is an improper act, worthy of people’s criticism. Have you not heard me continually praise fewness of desires and censure many desires? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot serve to foster wholesome qualities.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of the ten benefits, he established this rule for the bhikkhus, which even those who had already heard it were to hear again:

—“If a bhikkhu buys or sells any kind of goods, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Any kind of goods: This includes personally asking the price, having another person ask the price, personally stating a price, having another person state a price, personally bargaining down the price, or having another person bargain down the price.

– Personally asking the price: For example, one asks: “How much does this item cost?” They reply: “I will sell it to you for such-and-such a price.” One then asks: “May I buy it for that price?” Because this manner of asking is improper, one commits a Vinaya-transgression offense. If one obtains the item by purchase, one commits a Nissaggiya offense.

– Sending another person to ask: For example, one says: “Go and ask how much they demand for that item.” Or one says: “If they ask such-and-such a price, then pay it to them.” Because one has sent another person to ask using improper words, one commits a Vinaya-transgression offense. If the item is obtained by purchase, one commits a Nissaggiya offense.

– Stating a price: For example, they ask: “How much does this item cost?” One replies: “I will sell it to you for that price.” The other person then says: “I wish to buy it for that price.” Because of haggling over offers and counteroffers and speaking improper words, one commits a Vinaya-transgression offense. If the item is sold, one commits a Nissaggiya offense.

– Sending another person to state a price: For example, one tells an attendant: “Go and state such-and-such a price. If that price can be obtained, sell it.” Because of speaking improper words, one commits a Nissaggiya offense.

– Bargaining down the price: For example, one asks: “How much does this item cost?” They reply: “One thousand,” and one says: “I will pay you eight hundred.” If they then demand nine hundred, one says: “I will pay seven hundred”... and so on down to ten. Because one improperly reduces the price in the hope of purchasing another person’s property, one commits a Vinaya-transgression offense. If the item is obtained by purchase, one commits a Nissaggiya offense.

– Sending another person to bargain down the price: The same applies. If, on the basis of the prevailing market price, one goes to purchase such things as items for nighttime use, [313a] items for seven-day use, items for lifelong use, personal requisites, heavy goods, improper goods, or goods that are both proper and improper, one commits a Vinaya-transgression offense when speaking and a Nissaggiya offense when the purchase is completed. If one asks to buy items for seven-day use, lifelong use, personal requisites, heavy goods, goods that are both proper and improper, and so forth, then merely asking to buy them constitutes the same offense as in the case of the nighttime-use items described above.

If the price of cloth in a market has already been fixed, a bhikkhu may bring money to buy cloth. When placing the money on the stall, he should say to the stallholder: “This is the price of that piece of cloth.” If he does not say this but, after setting down the money, silently takes the cloth and leaves, he commits a Vinaya-transgression offense. The same applies when purchasing parasols, chests, leather shoes, fans, sugarcane, fish, curds, oil, honey, and other such goods.

In some countries, buying and selling in the marketplaces follow an established custom: the buyer need only take the money and place it beside the item he wishes to purchase, and when the stallholder nods, it is understood that he agrees to the sale. Nevertheless, when making a purchase, a bhikkhu must still say: “Here is the price of this item.” Whether or not the stallholder understands, he must say this. If he does not say it but silently takes the merchandise and leaves, he commits a Vinaya-transgression offense.

If an item is worth fifty coins but the stallholder asks one hundred coins, and the bhikkhu says: “I will pay only fifty coins,” merely wishing to purchase it at its proper value is not called reducing or bargaining down the price.

If a bhikkhu knows that the person standing before him wishes to buy a certain item, he must not compete to purchase it but should ask: “Have you withdrawn?” If that person says: “I am still trying to buy it for that price,” the bhikkhu must not intervene and compete with that person to buy it. If he does so, he commits a Vinaya-transgression offense. But if the buyer says: “I have withdrawn,” the bhikkhu may then say to the stallholder: “I wish to buy that item for that price.”

If bhikkhus exchange robes and bowls with one another, they must not act as intermediaries in competitive bargaining. If they bargain competitively, they commit an offense of transgressing the Vinaya. If the first person has already withdrawn and one then makes the exchange, there is no offense.

If an object belonging to the Sangha is being sold, one is permitted to state a price; when it is sold, there is no offense.

If one’s preceptor or acarya wishes to buy something, one must not compete with him for it. If one bhikkhu buys, sells, or barters with another bhikkhu and uses impure words to make the purchase, there is no offense. With any of the ninety-six classes of renunciants, there is no offense in using impure words to bargain with them and obtain an object.

If a bhikkhu sees someone selling a bowl and thinks, “This bowl is beautiful. If I take it elsewhere and sell it, I will make a profit,” and then buys it, he commits an offense of transgressing the Vinaya. On the other hand, if he thinks, “I have this article, but I have no lay attendant; this is a permissible article,” he may buy it without offense. After arriving there, if his preceptor or acarya needs it, or if he himself becomes ill, or if he wishes to perform a meritorious deed, and he sells it because a high price is offered, without seeking profit, there is no offense. The same applies to all other articles.

If, when storing grain, a bhikkhu thinks, “[313b] This kind will become valuable later,” he commits an offense of transgressing the Vinaya when he stores it and a nissaggiya offense when he sells it. If he thinks, “I fear that at some time grain may become expensive. I shall then sell this grain, and thereby I shall be able to recite sutras, sit in meditation, and practice the Way with peace of mind,” and, when that time comes, grain indeed becomes expensive, then there is no offense if he uses it for food, gives it to his preceptor or acarya, uses it to perform meritorious deeds, and sells the remainder at a profit.

If a bhikkhu stores medicinal herbs with the thought, “I shall sell them later when the price is high,” he commits an offense of transgressing the Vinaya. If he later actually sells them, he commits a nissaggiya offense.

If a bhikkhu buys medicine with the thought, “If I become ill later, I fear medicine will be expensive and difficult to buy,” but subsequently does not fall ill, or has some left after taking it, and sells it at a profit, there is no offense.

If a bhikkhu conducts business by hiring potters to make pottery or carpenters to work and uses impure words, he commits an offense of transgressing the Vinaya. The same applies if he hires other kinds of artisans, such as masons or painters. The same also applies if he hires carriages, horses, oxen, donkeys, camels, people, boats, and so forth.

If a bhikkhu responsible for the Sangha’s monthly affairs goes to the market to buy such things as milk, oil, rice, beans, barley, noodles, and wheat flour, and uses impure words while seeking to buy them, he commits an offense of transgressing the Vinaya. If he personally buys milk, oil, and so forth for himself and uses impure words, he commits an offense of transgressing the Vinaya. Once he has obtained the goods, he commits a nissaggiya offense.

If, when purchasing goods, a bhikkhu truthfully praises or criticizes the articles before the seller, saying, “This is good; this is bad; this is coarse or fine; this weighs much or little; this is fragrant or foul,” and so forth, there is no offense. If the seller says, “I shall give full weight and measure,” the bhikkhu should say, “If you sell it at this price, that will suffice.”

If a bhikkhu has surplus wheat flour or noodles received on alms round and takes them to a shop to exchange for milk, oil, or ghee, he commits an offense of transgressing the Vinaya if he uses impure words. Once the exchange is completed, he commits a nissaggiya-pacittiya offense.

A bhikkhu must not go to shops in noisy, crowded marketplaces to purchase goods. He may go to a shop where few people are present and say, “You should understand that I am obtaining it at this price.” He should speak in this manner in every case.

If a bhikkhu has surplus noodles received on alms round and gives them to another person in exchange for repairing his footwear, he commits an offense of transgressing the Vinaya if he uses impure words. If he first gives the person noodles and the person later repairs the footwear for him, or if the person first makes the repairs and he gives the person noodles afterward, there is no offense.

If a bhikkhu uses food left in his bowl to hire someone to repair the walking-meditation path and uses impure words, he commits an offense of transgressing the Vinaya. He should merely say, “Please take note of this.” If he first gives the person food and later asks him to do the work, or first asks him to do the work and afterward gives him food, there is no offense.

A donor wishing to support a bhikkhu may give money to a shopkeeper and say, “If such-and-such bhikkhu comes here each day and needs anything, give him whatever he wishes.” Later, when the bhikkhu needs something and requests it using impure words, there is no offense. If the bhikkhu requests an article that the stall does not have [313c], and the shopkeeper therefore gives the money to the bhikkhu so that he may seek to buy it elsewhere, then if the bhikkhu goes elsewhere to purchase what he needs, uses impure words, and obtains the article, he commits a nissaggiya-pacittiya offense.

When a bhikkhu goes to a shop, there are four cases: distinguishing the price with impure words and taking with pure words; distinguishing the price with pure words and taking with impure words; distinguishing the price with impure words and taking with impure words; or distinguishing the price with pure words and taking with pure words.

– Distinguishing the price with impure words and taking with pure words: For example, he asks the stallholder, “How much is being asked for this article? I wish to know its price.”

– Distinguishing the price with pure words and taking with impure words: He knows that the article is marked at a certain price but responds, “I wish to buy it at that price.”

– Distinguishing the price with impure words and taking with impure words: The seller asks a certain price for the article, and he says, “I shall buy it at that price.”

– Distinguishing the price with pure words and taking with pure words: He knows that the article costs that amount and obtains it at precisely that price.

In the two cases of distinguishing the price with impure words and taking with pure words, and distinguishing the price with pure words and taking with impure words, he commits an offense of transgressing the Vinaya. In the case of distinguishing the price with impure words and taking with impure words, he commits a nissaggiya-pacittiya offense. In the case of distinguishing the price with pure words and taking with pure words, there is no offense. Therefore it is said as above.

(End of Nissaggiya Rule 18)

19. RULE: BUYING AND SELLING GOLD AND SILVER

When the Buddha was dwelling in the storied monastery in the Great Wood near the city of Vesali, as related in detail above, Nanda and Upananda bought gold from royal households and instructed the royal goldsmiths to fashion jeweled necklaces and ornaments from it. When these had been completed, they polished them until they shone, placed them in a case, covered them with a blue-lotus-colored silk cloth, and handed the case to a novice, instructing him, “We shall take you to the houses of the wealthy.

If we tell you to open the lid of the case, reveal only one corner.” They then took the novice to the houses of the wealthy. When the women of those households saw them coming, they came forth, bowed their heads at their feet, stood respectfully to one side, and asked, “What is contained in this case?”

They replied, “Why do you ask about this? It is not something you should inquire into.”

Because they were not permitted to see it, the women earnestly said to the novice, “[314a] Open it and let us see.”

The novice opened it slightly and showed them one corner. The blue color made the necklace’s hues stand out even more vividly, and the sunlight shining upon it made it dazzlingly brilliant. The women immediately asked, “To whom does this belong?”

They replied, “Why do you ask about this? Whoever brings gold to have it fashioned becomes its owner.”

The women then asked, “How much does the gold cost?”

They answered truthfully, “The gold costs such-and-such an amount, and the workmanship costs such-and-such an amount.”

The women exclaimed in admiration, “It is exceedingly precious!”

They said, “Why do you ‘disparage’ such a precious object? If I gave you that amount of money, would you be able to have one made?”

Among them was a woman of faith who said, “It is just as you have taught, Venerable Sir. It is indeed difficult to make and could not possibly be produced quickly.”

Among them was a woman who had property of her own, or property belonging to her parents, or property belonging to her mother-in-law, or property belonging to her uncle Upananda, or property belonging to her husband, or property kept separately for the household; she then used it to purchase that necklace. Since this person did not buy gold from the shops, nor hire goldsmiths to make it, the owners of the gold shops and the goldsmiths all criticized them, saying: “Why do these Sakyan ascetics deprive people of their source of income?”

The bhikkhus then reported the matter to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked: “Is it true that you purchased gold from royal households and then had goldsmiths fashion it into ornaments?”

They replied: “It is true, Blessed One.”

The Buddha reproached them: “This is an evil deed. Have you not heard me use countless means to condemn having many desires and praise having few desires? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. It cannot serve to foster wholesome qualities.” The Buddha then ordered all the bhikkhus residing at Vaisali to assemble and, for the sake of ten benefits, established a precept for the bhikkhus, which those who had already heard it were to hear again:

—“If a bhikkhu trades in any kind of natural precious metal or metal resembling it, he commits a Nissaggiya Pacittiya offense.”

Explanation

– Natural precious metal: Gold.

– Metal resembling it: Silver.

This includes exchanging gold for gold, gold for silver, or gold for gold and silver; exchanging silver for silver, silver for gold, or silver for gold and silver; or exchanging gold and silver for silver, or gold and silver for gold and silver. It also includes exchanging an article that cannot be fashioned into gold for an article that cannot be fashioned into gold; exchanging an article that cannot be fashioned into gold for one that can be fashioned into gold; exchanging an article that cannot be fashioned into gold for one that may or may not be fashioned into gold; or exchanging an article that cannot be fashioned into gold for one that can or cannot be fashioned into gold.

Exchanging an article that can be fashioned into gold for one that can be fashioned into gold comprises four cases; exchanging an article that can be fashioned into gold for one that cannot be fashioned into gold comprises four cases; and exchanging an article that can be fashioned into gold, cannot be fashioned into gold, or can or cannot be fashioned into gold comprises four cases, all as described above. Or one exchanges an article that cannot be fashioned into gold for one that cannot be fashioned into silver; exchanges an article that cannot be fashioned into gold for one that can be fashioned into silver; exchanges an article that cannot be fashioned into gold for one that may or may not be fashioned into silver;

or exchanges an article that cannot be fashioned into gold for one that can be fashioned into silver, cannot be fashioned into silver, or may or may not be fashioned into silver.

Articles that can be fashioned into gold in four cases [314b], articles that can or cannot be fashioned into gold in four cases, and articles that can be fashioned into gold, cannot be fashioned into gold, or may or may not be fashioned into gold in four cases are likewise as described above. Or one exchanges an article that cannot be fashioned into gold for one that cannot be fashioned into gold and silver; exchanges an article that cannot be fashioned into gold for one that can be fashioned into gold and silver; exchanges an article that cannot be fashioned into gold for one that may or may not be fashioned into gold and silver; or exchanges an article that cannot be fashioned into gold for one that can and cannot be fashioned into gold and silver.

Furthermore, the four cases concerning making a utensil of gold, making or not making a utensil of gold, fashioning or not fashioning something into gold, and making or not making a utensil of gold are all as described above. The twelve modes in four cases concerning utensils made of silver, and the twelve modes in four cases concerning objects fashioned by goldsmiths from gold and silver, are also to be explained extensively as above.

(End of the second section of the Nissaggiya offenses.)

20. PRECEPT: KEEPING AN EXTRA BOWL BEYOND THE TIME LIMIT.

When the Buddha was residing in the city of Sravasti, as related in detail above, a bhikkhu, when it was time for almsround, put on his robe, took his bowl, and went to the home of a potter named Dharmadatta. On seeing him, Dharmadatta bowed his head at the bhikkhu’s feet and stood to one side. The bhikkhu said:

– I need a bowl.

Dharmadatta then made a bowl and offered it to him. This bowl was neither large nor small, but of medium size, well fired, smooth, and lustrous.

After receiving the bowl, the bhikkhu brought it back to the Jeta Grove Monastery. The other bhikkhus asked:

– Venerable, where did you obtain that bowl, which is neither large nor small, but of medium size, well fired, smooth, and lustrous?

He replied:

– The potter Dharmadatta gave it to me.

After asking this, the bhikkhus went to Dharmadatta’s home to request bowls, and all of them received one. So many people came to ask that Dharmadatta thought: “Many bhikkhus need bowls. It would be better for me to invite the Sangha to my home and offer bowls to them, for the Sangha is the supreme field of merit, bringing immeasurable blessings.”

Having thought this, he went to the Jeta Grove Monastery, approached the senior elder, bowed his head at his feet, knelt with palms joined, and said:

– I am the potter Dharmadatta. I invite the venerable Sangha to come to my home and accept an offering of bowls. Whoever needs one may come and take one.

Thereupon, some bhikkhus took one bowl, others two, three, or four, and some even took ten. Dharmadatta could not produce enough to meet the demand. At that time, when it was time for almsround, Venerable Sariputra put on his robe, took his bowl, entered the city of Sravasti, and went from house to house for alms until he came to that household. Dharmadatta’s wife had long possessed faith and was exceedingly delighted. Moreover, she had been acquainted with Venerable Sariputra before. She therefore washed a bronze vessel, filled it with food, carried it out, and transferred the food into Sariputra’s bowl. She then bowed her head at his feet and stood attending at one side. Venerable Sariputra asked her: “How is your household livelihood?”

She replied: “Our household livelihood is not prospering.”

The Venerable asked: “Why is that?”

She replied: “My husband invited the Sangha to receive an offering of bowls. Some bhikkhus took one bowl, some two, and some even took ten. Consequently, he cannot make enough bowls to meet the demand, and our household livelihood can no longer be sustained. Why is this? Everyone in our family, old and young alike, depends upon the pottery trade for food, drink, clothing, payments to the king, and taxes. Venerable, because you are one whom our family reveres and supports, I have dared to speak openly about this.”

Venerable Sariputra then expounded the Dharma to her at length, causing her to rejoice, and afterward departed. [314c] Upon returning to the monastery, the Venerable reported the matter to the Blessed One. The Buddha then ordered the bhikkhus to be summoned. When they arrived, the Buddha asked: “Did you indeed do this?”

They replied: “It is true, Blessed One.”

The Buddha said to the bhikkhus: “If a donor does not know how to calculate what is appropriate, the recipient must know how to exercise discretion.”

The Buddha then said: “From this day forward, if a bhikkhu has an extra bowl, he is permitted to keep it for only one day.”

On another occasion, when the Buddha was residing at Vaisali in the storied monastery in the Great Forest, as related in detail above, the people of Vaisali customarily invited the Sangha for a meal each year and afterward offered bowls. The bhikkhus, however, did not dare accept the bowls, because the Blessed One had permitted them to keep an extra bowl for only one day; if it were kept longer than one day, it would become an improper article. The donors then said: “We shall go to the Blessed One and present this request.”

Then they went to the Blessed One, bowed their heads in homage at the Buddha’s feet, stood to one side, and addressed the Buddha: “Blessed One! Every year we invite the Sangha to partake of a meal and then offer bowls, but the bhikshus do not accept them, saying, ‘What would I accept this bowl for? Before I have occasion to use it, it will already have become impure.’ Excellent, Blessed One! Is there some expedient means by which the donors may gain merit and the recipients may benefit from their use?”

The Buddha said: “In addition to the one day previously allowed, I now allow nine more days.”

The bhikshus then kept extra bowls for the full ten days. They brought the bowls to the Buddha and said: “These bowls have now been kept for ten days. What should we do with them?”

The Buddha taught: “Bhikshus, those bowls should be formally assigned to bhikshus whom you know. Every ten days, put away the old bowl and use the new one, alternating them in this way.”

The Buddha then ordered all the bhikshus residing at Vaishali to assemble. For the sake of ten benefits, he established a precept for the bhikshus, which those who had already heard it were to hear again:

—“If a bhikshu has an extra bowl, he may keep it for ten days; but if he keeps it beyond ten days, he commits a Nisargika Payattika offense.”

Explanation:

– Ten days: It may be kept for a period of ten days.

– Extra bowl: A bowl permitted for use in addition to the prescribed bowl.

– Bowl: There are the following kinds: 1—Tamba bowl; 2—Ukkatthima bowl; 3—Ukkatacaya bowl; 4—Takkiya bowl; 5—iron bowl; 6—Chiyepani bowl; 7—Pilisou bowl; 8—large bowl; 9—medium bowl; 10—small bowl; 11—oversized bowl; 12—undersized bowl; 13—accessory bowl.

8—Large bowl: In the land of Magadha, it holds to the brim the rice cooked from one ala of grain together with vegetable soup. One ala is equal to one dou and six sheng according to the measures of China.

9—Medium bowl: It holds to the brim the rice cooked from half an ala of grain together with vegetable soup.

10—Small bowl: It holds the rice cooked from one pattha of grain together with vegetable soup, in the proportion of three parts rice to one part vegetable soup.

11—Oversized bowl: Even the rice cooked from one ala of grain [315a], together with vegetable soup, does not fill this bowl. This is called an oversized bowl.

12—Undersized bowl: It cannot hold all the rice cooked from one pattha of grain together with vegetable soup. This is called an undersized bowl.

13—Accessory bowl: It is used to hold various necessary things as circumstances require.

Here, if a large, medium, or small bowl is kept beyond ten days, a Nisargika Payattika offense is committed. There is no offense in keeping any of the other kinds of bowls.

– Nisargika Payattika: As explained above.

If, on the first day of the month, a bhikshu receives ten bowls and does not formally assign them, but keeps them beyond the tenth day, all those bowls incur a Nisargika Payattika offense. If someone does not understand how to undertake and retain them, or does not understand how to formally assign them, he should be taught to undertake and retain them in this way and to formally assign them in this way. That is, the procedure is exactly as set forth under the first rule concerning extra robes, the only difference here being that bowls replace robes. Therefore, it is stated as above.

(End of the Twentieth Nisargika Rule)

21. PRECEPT: SEEKING A NEW BOWL WHEN THE OLD BOWL IS NOT YET WORN OUT.

When the Buddha was dwelling in the city of Shravasti, as related fully above, there was in that city a potter named Dharmadatta who invited the Sangha and offered them bowls. Because the bhikshus preferred beautiful bowls, they brought their old bowls and exchanged them for new ones. A great many did so, and consequently the donor could no longer supply enough bowls.

At the proper time for almsround, Venerable Shariputra donned his robe, took his bowl, entered the city, and went from house to house seeking alms. When he reached Dharmadatta’s home, he stood before the door. Dharmadatta’s wife had long been acquainted with Venerable Shariputra and had deep reverence and faith in him.

She was therefore greatly delighted and eventually said: “Venerable Sir, my husband invited the Sangha and offered them bowls. Because the bhikshus like beautiful bowls, they brought their old bowls and exchanged them for new ones, causing our house to be filled with old bowls piled as high as a mountain. We are a lay household and have no use even for the new bowls, much less the old ones.

Venerable Sir, our entire family depends for its livelihood upon the craft of making bowls.”

Shariputra then gave her an appropriate Dharma teaching, causing her to rejoice. She bowed at his feet and took her leave. He returned to the monastery and reported the entire matter to the Blessed One. The Buddha ordered the bhikshus to be summoned. After they had arrived, the Buddha asked: “Did you actually do this?”

The bhikshus replied: “It is true, Blessed One.”

The Buddha taught: “From this day onward, I do not permit bhikshus to request bowls from donors.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, sixty bhikshus from the northern region wished to go to the Jeta Grove Monastery to pay homage to the Buddha. On the way, however, bandits took all their bowls, and thus they had no bowls with which to enter the Jeta Grove. At that time, their fellow practitioners of the holy life each gave them a bowl. Having received the bowls, they went to the Blessed One, bowed their heads in homage at the Buddha’s feet, and stood to one side. Although the Buddha already knew, he nevertheless asked: “Bhikshus, where have you come from?”

They replied: “We have come from the northern region.”

The Buddha again asked the bhikshus: “Was your journey peaceful?”

They replied: “It was not peaceful. We encountered bandits on the way and lost all our bowls. [315b] Consequently, we had no bowls with which to enter the Jeta Grove. Fortunately, our fellow practitioners of the holy life each gave us a bowl.”

The Buddha asked further: “Were there no towns or villages along the way?”

They replied: “There were.”

The Buddha asked further: “Why did you not request bowls?”

They replied: “Because we heard that the Blessed One had established a precept forbidding us to request bowls, and moreover, we had no donors.”

The Buddha praised them: “Excellent! Excellent, bhikshus! You are those who have gone forth in faith. This is precisely how one should act according to the Dharma: even at the cost of your lives, you must not violate a precept. From now onward, I permit those who have lost their bowls to request bowls.”

On another occasion, when the Buddha was dwelling in the city of Shravasti, as related fully above, the sixty bhikshus from the northern region who had lost their bowls arrived at the Jeta Grove. Venerable Nanda and Upananda said to them: “Elders, the Blessed One has permitted those who have lost their bowls to request bowls. Why do you not request them?”

They replied: “Our fellow practitioners of the holy life have already given us bowls.”

Nanda and Upananda again said: “If you do not request what you are permitted to request, you will lose an advantage.”

They replied: “We have already obtained bowls. Whether there is an advantage or no advantage is of no consequence.”

Nanda said: “I shall request them on your behalf.”

They replied: “You know for yourself what you should do,” and so forth, up to the point where an upasaka said: “Venerable Sir, do you intend to open a pottery shop?” This was related fully in the section concerning the requesting of robes.

When the bhikshus heard of this matter, they went and reported it to the Blessed One. The Buddha ordered Nanda and Upananda to be summoned. When they arrived, the Buddha asked: “Nanda and Upananda, did you actually do this?”

They replied: “It is true, Blessed One.”

The Buddha asked: “For what reason did you make those requests?”

They replied: “We requested bowls for the bhikshus who had lost theirs.”

The Buddha ordered the bhikshus who had lost their bowls to be summoned. When they arrived, the Buddha asked: “Bhikshus, did you tell Nanda and Upananda to request bowls?”

The bhikshus replied: “No, Blessed One.”

The Buddha said: “Then for what reason did they make those requests?”

They then recounted the foregoing events.

The Buddha said to the bhikshus: “These two, Nanda and Upananda, request what should not be requested, yet fail to request what may properly be requested.”

Then the Buddha said to Nanda and Upananda: “This is an evil deed. Have you not heard me, through countless expedient means, praise fewness of desires and censure many desires? This is contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching. Such conduct cannot be used to foster wholesome dharmas.”

The Buddha then ordered all the bhikkhus dwelling in the city of Sravasti to assemble. For the sake of ten benefits, he established a precept for the bhikkhus; even those who had heard it before were to hear it again:

—“If a bhikkhu, while using a bowl that has not yet been mended in five places, seeks a new bowl because he desires a fine one, he commits a Nihsargika-Pacayika offense. That bowl must be relinquished in the midst of the Sangha. The Sangha shall then give him the last and poorest bowl, instructing him as follows: ‘Bhikkhu, accept this bowl and use it until it breaks.’ This is the proper procedure.”

Explanation:

– Not yet having five patches: If there is one patch, or [315c] from two through four patches, it is called not yet having five patches.

– Having five patches: It already has five patches, and the prescribed extent has been reached. Here, the prescribed extent means that the repaired break is approximately the size of a big toe.

– Bowl: As explained above.

– New: Newly completed.

– Seeking another one: Whether by asking or soliciting donations, because he desires a fine one, he disparages the bowl he is presently using as too large, too small, too heavy, too light, too coarse, and so forth, thinking to himself: “I have donors, clay, and craftsmanship; I should make another, finer bowl.” If he does so, this bhikkhu must take that new bowl and relinquish it in the midst of the Sangha. The Sangha shall then select the poorest bowl and give it to this bhikkhu, admonishing him: “Venerable one, you must accept this bowl and use it until it breaks; you must not deliberately smash it. You must also confess the Pacayika offense.” If, without relinquishing that new bowl in the midst of the Sangha, he confesses the Pacayika offense, he commits a Vinayatikrama offense.

– Pacayika: As explained above. Because that bhikkhu, while using a bowl that has not been mended in five places, sought a new bowl out of a desire for a fine one, he commits a Nihsargika offense. That bhikkhu must invite a Vinaya master who knows how to perform a karman and is endowed with five qualities; the Sangha shall then perform a karman appointing him to handle the matter. He must possess five qualities: he is not biased, not angry, not fearful, and not deluded, and he knows who has presented a bowl and who has not. These are called the five qualities. The person performing the karman should speak as follows:

“May the venerable Sangha listen! Bhikkhu so-and-so is endowed with the five qualities. If the time is appropriate for the Sangha, the Sangha now appoints Bhikkhu so-and-so as the distributor of bowls. This is the motion:

May the venerable Sangha listen! Bhikkhu so-and-so is endowed with the five qualities. The Sangha now appoints Bhikkhu so-and-so as the distributor of bowls. Those venerable ones who consent to Bhikkhu so-and-so serving as the distributor of bowls should remain silent; anyone who does not consent should speak. The Sangha has consented to appoint Bhikkhu so-and-so as the distributor of bowls, for all remain silent. Thus do I understand this matter.”

After the karman has been performed, it should be proclaimed in the midst of the Sangha: “All bowls currently being used by the venerable Sangha must be brought here.” If this is not proclaimed, a Vinayatikrama offense is committed.

Then every bhikkhu must bring the bowl he is presently using. If any bhikkhu leaves the bowl he is using at his dwelling and instead brings his poorest bowl, he commits a Vinayatikrama offense. The person appointed through the karman should tell this bhikkhu to set the bowl down, bare his right shoulder, kneel with his right knee on the ground, and say: “I, Bhikkhu so-and-so, while using a bowl that did not yet have five patches, sought a new bowl because I desired a fine one. I now relinquish it in the midst of the Sangha.”

The Vinaya master should ask: “Have you used it?” If he replies that he has used it, the master should say: “Because you used an impure bowl, one not in accordance with the Dharma, you have committed innumerable Vinayatikrama offenses and must confess them.”

Then he must say: “Venerable one, [316a] I, so-and-so, had a bowl with fewer than five patches, yet I asked for a new bowl. I now relinquish it in the midst of the Sangha. In this matter, I committed a Pacayika offense and, by using an impure bowl, also committed innumerable Vinayatikrama offenses. I confess them all.”

The person performing the karman asks: “Do you see your offenses?”

He replies: “I see them.”

– Take care not to commit them again.

– I bow my head and accept your instruction.

The distributor of bowls appointed by the Sangha must take this bowl and offer it to the most senior member of the Sangha, the sthavira. If the first sthavira accepts it, the sthavira’s bowl must be offered to the second sthavira. This is continued in order until the bhikkhu with no rains of seniority is reached. If no one at all takes it, the bowl should be returned to its former owner. But if that bowl is valuable, it should be sold and ten bowls purchased with the proceeds. Nine should be stored in the Sangha’s kitchen, while one should be returned to the former owner with the instruction: “Use this bowl until it breaks.”

When the bhikkhu takes the mended bowl into the village to seek alms and has finished eating, he should remove the patch and clean the bowl with ashes and earth. When washing it, he must not insert a hard object into the hole and thereby cause the bowl to break; he should use a feather to clear the hole. When washing the bowl, he must not scour it with sand and cause its color to fade; he must scour it with mud, or wash it with water infused with roots, leaves, fruits, or flowers.

He must not wash it at the edge of a pit, in a dangerous place, beneath a mango tree bearing ripe fruit, beneath a coconut tree, upon a stone slab, upon bricks, on a pathway, or where a door opens. After washing it, he must place it in a bag, store it on a wall or in a cabinet, and cover the mouth of the bowl with something.

If an urgent matter prevents him from washing it thoroughly, he should wipe it with water infused with roots or leaves and wash it after the matter has been completed. Early the next morning, he should wash it before carrying it into the village to seek alms. Since a mended bowl may be difficult to use, it must be washed thoroughly after use each day.

If he deliberately smashes it, he commits a Pacayika offense. If his upadhyaya, acarya, or familiar friends think, “This virtuous bhikkhu’s washing of the bowl is interfering with his meditation, preservation of the sutras, and recitation of the sutras,” and then break it or hide it so that the bhikkhu cannot find it, after which he asks for another, there is no offense. When he has no bowl and obtains one by asking, he must use it.

If he obtains two bowls, he should use one and store the other in the Sangha’s kitchen. Even if he obtains ten bowls, he should use one and store the other nine in the Sangha’s kitchen.

If a bhikkhu who has no bowl goes in search of one and receives the monetary value of one bowl, he is also regarded as having a bowl. If he receives the monetary value of two bowls, he must place the value of one bowl in the Sangha’s treasury. [316b] Even if he receives the monetary value of ten bowls, he should place the value of nine bowls in the Sangha’s treasury. Therefore, it is stated as above.

(End of Nihsargika Precept 21)

22. PRECEPT: KEEPING MEDICINE BEYOND THE PRESCRIBED PERIOD.

When the Buddha was residing at the Jeta Grove Monastery in the city of Sravasti, as related fully above, the Blessed One, for the sake of five beneficial purposes, inspected the bhikkhus’ dwellings once every five days. The Buddha saw that the dwelling of Nanda and Upananda was filled with vessels of milk, oil, honey, crystallized sugar, and syrup that was leaking everywhere, as well as medicinal roots, medicinal plants, medicinal leaves, medicinal flowers, and medicinal fruits. Although the Buddha knew, he nevertheless asked: “Bhikkhus, whose dwelling is this, filled with vessels of milk, oil, honey, and the rest, with syrup leaking everywhere like this?”

The bhikkhus replied, “Blessed One, that is the dwelling place of Nanda and Upananda.”

Thereupon the Blessed One said, “When they come, I shall question them.”

On another occasion, when the Buddha was dwelling in the storied monastery in the Great Wood at Vesali, as related in detail above, at the time for almsround the Blessed One put on his robe, took his bowl, and was about to enter the city of Vesali for alms with many bhikkhus when he saw Upananda coming out carrying a bowl filled with honey. Although the Buddha knew, he nevertheless asked, “What does this bowl contain?”

He replied, “Blessed One, it is honey.”

The Buddha asked further, “What is it to be used for?”

He replied, “Nanda is ill and needs it.”

The Buddha said, “That is too much.”

He replied, “It must be taken throughout the day.”

The Buddha said, “Why do you store medicine to be taken throughout the day? From now on, medicine must no longer be stored for use throughout the day.”

On another occasion, when the Buddha was dwelling at the monastery of the Sakyan clan beside the Nigrodha tree in the city of Kapilavastu, the Blessed One inspected the bhikkhus’ lodgings once every five days for five beneficial purposes. Those five beneficial purposes were:

1. To see whether his sravaka disciples were preoccupied with conditioned affairs;

2. To see whether they were engrossed in discussing worldly matters;

3. To see whether they delighted in sleeping and resting to the detriment of their practice of the path;

4. To visit bhikkhus who were ill;

5. To enable young bhikkhus newly gone forth to behold the Tathagata’s dignified bearing and thereby give rise to joyful minds.

It was precisely for these five purposes that the Tathagata inspected the lodgings once every five days. At that time, the Buddha saw an ill bhikkhu whose complexion was haggard, sallow, and emaciated. Although he knew, he nevertheless asked:

“Bhikkhu, are you at ease?”

“Blessed One, I am ill, suffering, and not at ease.”

“Can you not ask for food suitable for your illness and medicine to treat it?”

“Because the Blessed One established a rule that medicine must be taken immediately and may not be stored for long, I am suffering in this way.”

The Buddha then said to the bhikkhus, “From today onward, I permit an ill bhikkhu to store medicine for one day.”

The Buddha then asked Nanda, “While at Sravasti, did you habitually store large quantities of milk, oil, honey, and rock sugar?”

He replied, “It is indeed so, Blessed One.”

The Buddha then rebuked him, “Why [316c] are you so full of desires and never content? From now on, I do not permit the storing of large quantities of food.”

On another occasion, when the Buddha was dwelling at Varanasi in the Deer Park of the seers, as related in detail above, there was a physician who had gone forth to practice the path and was treating sixty ill bhikkhus. He went to visit the Blessed One, bowed his head in homage at the Buddha’s feet, and then stood to one side. Although the Buddha knew, he nevertheless asked, “Bhikkhu physician, are the ill bhikkhus at ease?”

He replied, “Blessed One, the ill bhikkhus are well, but I myself am burdened and weary.”

The Buddha asked, “Why is that?”

He replied, “Blessed One, the city of Varanasi is half a yojana from here. Because I must obtain the necessary things, I have to go back and forth every day, and therefore I am burdened and weary. Moreover, the Blessed One permits an ill bhikkhu to store medicine for only one day, while the illness has not yet been cured.”

The Buddha then asked the physician bhikkhu, “For how many days, then, should medicine be stored so that one may be at ease?”

He replied, “Blessed One, only after it has been used continuously for seven days can the medicine’s efficacy be clearly known.”

The Buddha taught, “From today onward, I permit it to be stored for six additional days. Together with the one day previously allowed, this makes seven days.”

The Buddha then ordered all the bhikkhus dwelling at Varanasi to assemble. For the sake of ten benefits, he established a precept for the bhikkhus; even those who had already heard it were to hear it again:

—“If an ill bhikkhu needs to take milk, oil, honey, rock sugar, fresh ghee, or fat, he is permitted to store it for seven days for consumption. If, after seven days have passed, he continues to retain medicine for consumption without relinquishing it, he commits a Nissaggiya Pacittiya offense.”

Explanation:

– An illness requiring medicine: Medicines such as milk, oil, honey, rock sugar, fresh ghee, and fat, as explained in the precept concerning theft.

– Illness: There are 404 illnesses in all: 101 illnesses of wind, 101 illnesses of fire, 101 illnesses of water, and 101 miscellaneous illnesses. For an illness of wind, oil and fat should be used as treatment; for an illness of heat, milk should be used as treatment; for an illness of water, honey should be used as treatment; for a miscellaneous illness, all three kinds of medicine mentioned above should be used as treatment.

– Seven days: The maximum period.

– Stored for seven days: After receiving medicine, it may be used for seven days. If it is consumed after being kept for more than seven days, a Nissaggiya Pacittiya offense is committed.

– Nissaggiya Pacittiya: That medicine must be brought before the Sangha and relinquished, after which the Pacittiya offense must be confessed. If one confesses without relinquishing it, one commits a Vinaya-transgression offense.

– Pacittiya: As explained above.

If, in one day, a bhikkhu receives ten kinds of medicine—milk, oil, honey, rock sugar, fresh ghee, and the five kinds of fat—he may consume all of them for seven days without performing the act of making them allowable. If they are kept for more than seven days, every one of them entails a Nissaggiya offense.

If, in one day, a bhikkhu receives ten kinds of medicine and performs the act of making half of them allowable [317a] but does not do so for the other half, those that have been made allowable accord with the Dharma; if those that have not been made allowable are kept for more than seven days, a Nissaggiya offense is committed.

If, in one day, a bhikkhu receives ten kinds of medicine, the matter is as fully explained above in the precept concerning surplus robes, except that here the period for medicine is only seven days. Even if one does not remember clearly but imagines that one does, this is not called performing the act of making it allowable. If lamp oil, oil for anointing the feet, or oil for anointing the body is not clearly remembered, has not been made allowable, and is kept for more than seven days, a Nissaggiya offense is committed.

– An act of making allowable that does not accord with the Dharma: If one performs the act of making something allowable in relation to a person who is not conscious of it, keeping it for more than seven days entails a Nissaggiya offense.

The act of making something allowable should be performed in relation to a bhikkhu, bhikkhuni, siksamana, sramanera, sramaneri, layperson, or animal.

There are the following cases: stored medicinal requisites contaminating stored medicinal requisites; stored medicinal requisites contaminating unstored medicinal requisites; unstored medicinal requisites not contaminating stored medicinal requisites; unstored medicinal requisites not contaminating unstored medicinal requisites; a layperson’s medicinal requisites contaminating a bhikkhu’s medicinal requisites; a bhikkhu’s medicinal requisites contaminating a layperson’s medicinal requisites; a layperson’s medicinal requisites contaminating a layperson’s medicinal requisites; a bhikkhu’s medicinal requisites contaminating a bhikkhu’s medicinal requisites; a visiting bhikkhu’s requisites contaminating those of a resident bhikkhu;

a resident bhikkhu’s requisites contaminating those of a visiting bhikkhu; a visiting bhikkhu’s requisites contaminating those of a visiting bhikkhu; a resident bhikkhu’s requisites contaminating those of a resident bhikkhu; the Sangha’s requisites contaminating a bhikkhu’s requisites; a bhikkhu’s requisites contaminating the Sangha’s requisites; the Sangha’s requisites contaminating the Sangha’s requisites; a bhikkhu’s requisites contaminating a bhikkhu’s requisites; an interval of consumption but not an interval of reception; an interval of reception but not an interval of consumption; both an interval of consumption and an interval of reception; neither an interval of consumption nor an interval of reception; a jar of rock sugar; lamp oil; curds; and fat.

– Stored medicinal requisites contaminating stored medicinal requisites: If, before the meal, a bhikkhu receives rock sugar, mixes it with other food, leaves some remaining without making it allowable, and, after the meal, receives more rock sugar that he likewise does not make allowable but stores away, this is called stored medicinal requisites contaminating stored medicinal requisites—the food stored earlier and the food stored later mutually contaminate one another.

– Stored medicinal requisites contaminating unstored medicinal requisites: Before the meal, a bhikkhu receives rock sugar, mixes it with other food, and eats it without making it allowable. After the meal, he receives more rock sugar, performs the act of making it allowable, and then stores it. This is called stored medicinal requisites contaminating unstored medicinal requisites.

– Unstored medicinal requisites not contaminating stored medicinal requisites: If, before the meal, a bhikkhu receives rock sugar, does not mix it with other food, and performs the act of making it allowable, and after the meal receives leftover rock sugar without making it allowable, this is called unstored medicinal requisites not contaminating stored medicinal requisites.

– Unstored medicinal benefit, unstored medicinal benefit, without mutual contamination: If, before the meal, a bhikkhu obtains rock sugar, does not mix it with other food, and immediately has it made allowable and consumes it, and afterward again obtains rock sugar, has it made allowable, and accepts it, this is called unstored medicinal benefit, unstored medicinal benefit, without mutual contamination.

– A layperson's medicinal benefit contaminates a bhikkhu's medicinal benefit: At that time, an upasaka came and bowed at [317b] the feet of a bhikkhu. The bhikkhu had rock sugar that had been stored until the seventh day, so he asked the upasaka: "Would you like to drink rock-sugar water?" He replied: "I would." He then took that rock sugar and went to bow to other bhikkhus, asking: "Venerable Sir, would you like to drink rock-sugar water?" That bhikkhu replied: "I would." On that same day, this bhikkhu obtained the rock sugar and accepted it without having it made allowable. This is called a layperson's benefit contaminating a bhikkhu's benefit.

– A bhikkhu's medicinal benefit contaminates a layperson's medicinal benefit: An upasaka brought rock sugar and bowed at the feet of a bhikkhu. The bhikkhu had rock sugar that had been stored until the seventh day, so he asked the upasaka: "Would you like to drink rock-sugar water?" He replied: "I would," and immediately took it, poured it into his vessel, and departed. Another upasaka was also bringing rock sugar, and the two met on the road. The first upasaka asked the second: "Where are you going?" He replied: "I intend to take this rock sugar to a certain bhikkhu." The first then said: "Please take my portion of rock sugar to that certain bhikkhu as well." The other accepted it and carried it away. This is called a bhikkhu's benefit contaminating a layperson's benefit.

– A layperson's medicinal benefit contaminates a layperson's medicinal benefit: Both persons are distinct from one another (?)

– A bhikkhu's medicinal benefit contaminates a bhikkhu's medicinal benefit: A bhikkhu had rock-sugar water that had been stored until the seventh day, so he asked another bhikkhu: "Would you like to drink rock-sugar water?" The other replied: "I would." Then, on that same day, that bhikkhu obtained rock sugar and accepted it without having it made allowable. This is called a bhikkhu's benefit contaminating a bhikkhu's benefit.

– A visiting bhikkhu's benefit contaminates a resident bhikkhu's benefit: A visiting bhikkhu had rock sugar that had been stored until the seventh day, so he asked a resident bhikkhu: "Would you like to drink rock-sugar water?" The other replied: "I would." Then, on that same day, this resident bhikkhu obtained rock sugar and accepted it without having it made allowable. This is called a visiting bhikkhu's benefit contaminating a resident bhikkhu's benefit.

– A resident bhikkhu's benefit contaminates a visiting bhikkhu's benefit: A visiting bhikkhu arrived, and a resident bhikkhu who had rock sugar stored for seven days said to him: "Would you like to drink rock-sugar water?" He immediately replied: "I would." Then, on that same day, this visiting bhikkhu obtained rock sugar and accepted it without having it made allowable. This is called a resident bhikkhu's benefit contaminating a visiting bhikkhu's benefit.

– A visiting bhikkhu's benefit contaminates a visiting bhikkhu's benefit: Two visiting bhikkhus came to a dwelling place. One had rock sugar that had been kept for seven days, so he asked the other: "Would you like to drink rock-sugar water?" The other replied: "I would." Then, on that same day, he obtained rock sugar and accepted it without having it made allowable. This is called a visiting bhikkhu's benefit contaminating a visiting bhikkhu's benefit.

– A resident bhikkhu's benefit contaminates a resident bhikkhu's benefit: A resident bhikkhu had [317c] rock sugar that had been kept for seven days and asked another resident bhikkhu: "Would you like to drink rock-sugar water?" He immediately replied: "I would." Then, on that same day, he obtained rock sugar and accepted it without having it made allowable. This is called a resident bhikkhu's benefit contaminating a resident bhikkhu's benefit.

– The Sangha's benefit contaminates a bhikkhu's benefit: The Sangha had rock sugar that had been kept for seven days and distributed it among the bhikkhus. On that same day, this bhikkhu obtained the rock sugar and accepted it without having it made allowable. This is called the Sangha's benefit contaminating a bhikkhu's benefit.

– A bhikkhu's benefit contaminates the Sangha's benefit: A bhikkhu had rock sugar that had been kept for seven days and brought it as an offering to the Sangha. On that same day, the Sangha obtained the rock sugar and accepted it without having it made allowable. This is called a bhikkhu's benefit contaminating the Sangha's benefit.

– The Sangha's benefit contaminates the Sangha's benefit: The Sangha had rock sugar that had been kept for seven days and brought it forth as an offering to the Sangha. On that same day, this Sangha obtained the rock sugar and accepted it without having it made allowable. This is called the Sangha's benefit contaminating the Sangha's benefit.

– A bhikkhu's benefit contaminates a bhikkhu's benefit: A bhikkhu had rock sugar that had been kept for seven days and asked another bhikkhu: "Would you like to drink rock-sugar water?" The other replied: "I would." Then, on that same day, this bhikkhu obtained rock sugar and accepted it without having it made allowable. This is called a bhikkhu's benefit contaminating a bhikkhu's benefit.

– An interval in consumption but not in acceptance: If a bhikkhu consumes rock sugar for seven days, then accepts additional rock sugar and consumes it again on the eighth day, he commits an offense of transgressing the Vinaya because he has allowed no interval. There must be an interval of one day. This is called an interval in consumption but not in acceptance.

– An interval in acceptance but not in consumption: If a bhikkhu accepts rock sugar, keeps it for seven days without consuming it, and on the eighth day accepts additional rock sugar, then because he accepts it without allowing an interval, he commits an offense of transgressing the Vinaya. There must be an interval of one day. This is called an interval in acceptance but not in consumption.

– An interval in acceptance and an interval in consumption: If, for seven days, a bhikkhu obtains rock sugar and consumes it, and on the eighth day again obtains rock sugar and consumes it, he thereby commits two offenses of transgressing the Vinaya.

– No interval in acceptance and no interval in consumption: If a bhikkhu develops a pulmonary illness from reciting scriptures excessively and coughs up blood, and a physician says: "For this illness, you should drink rock-sugar water regularly," then he may consume rock sugar before the meal, and after the meal he may have it made allowable and consume it as well. This is called no interval in acceptance and no interval in consumption.

– Jars of rock sugar: In the country of Vũ-La, after a person wishing to receive full ordination had received ordination within the ordination boundary, he gave each member of the Sangha a jar of rock sugar. Bhikkhus of faith who delighted in making merit brought their jars of rock sugar and offered them to the senior monk. The senior monk, being a person of faith, said: "The Sangha is the supreme field of merit." He therefore gave them to the Sangha. The bhikkhus, who already had rock sugar stored for seven days, also accepted this additional rock sugar. This is called mutual contamination.

If, at mealtime, a bhikkhu receives a large quantity of sugarcane and has some left after eating, he may press out its juice for use in the evening. If he cannot finish drinking it, he may [318a] boil it into rock sugar for use within seven days. If this rock sugar is not exhausted, he may burn it into ash for lifelong use. If circumstances prevent him from pressing it, then before noon he should make it allowable with water, saying: "If an allowable substance arises herein, I shall accept it."

If, at mealtime, he receives a large quantity of fruit and cannot finish eating it, he may press it for use in the evening. If circumstances prevent him from pressing it, then at that time he should say: "If an allowable substance arises herein, I shall accept it." If the permitted time has already elapsed and the day has ended, he should not do so.

– Lamp oil: If a woman of pure and sincere faith offers food to the Sangha by pouring oil into a lamp, lighting it, and presenting it as an offering, the Sangha should not accept it while the lamp is burning, but should have a steward accept it. If there is no steward, they should tell her to set it on the ground, extinguish the flame, and only then accept it. If the woman, out of faith and great earnestness, does not wish to extinguish the lamp, they may accept it. After accepting it, they should use a knife to cut away the wick before using the oil. This is the case concerning lamp oil.

– A jar of milk-curd: If, at mealtime, one receives a large quantity of milk-curd and cannot finish using it, it should be boiled into fresh butter for use within seven days. If fresh butter remains, it may be boiled once more into clarified butter for use within seven days.

If a bhikshu, while going on almsround, obtains a large quantity of fresh butter, he should strain the butter through a piece of clean silk and use it within seven days. If, because of some duty, this cannot be done before noon, he should say: “From this a permissible substance will be produced, which I shall use as medicine for seven days.” If he inadvertently forgets to use it or to make it permissible, and allows the prescribed period to elapse, it becomes impure.

If, while going on almsround, he obtains a large quantity of oil, he should proceed as in the case of the butter described above.

If, during the meal, he receives a large quantity of sesame seeds and some remain after he has eaten, he should have them pressed into oil for use within seven days. If, because of some duty, this cannot be done, he should proceed as in the case of the butter described above. This is called the jar of curdled milk.

Fat: If the Sangha distributes bear fat, fish fat, bi fat, pig fat, or Śiśumāra fat, a bhikshu who has few acquaintances may strain it through a piece of fine silk and use it as food within seven days. If, because of some duty, this cannot be done, he should proceed as in the case of the butter described above.

When the Sangha distributes oil, a bhikshu may wish either to make it permissible, to use it as edible oil for seven days, to use it as lamp oil, to use it as oil for anointing the feet, or to use it for anointing the body. If the Sangha distributes oil in quantities too small to be useful and it is then all poured together in one place, the whole becomes impure. If there is pure, permissible oil, it should be poured together with other pure oil into a single vessel; the original vessel should then be washed clean and entrusted to a kappiya to keep.

Likewise, oil for seven-day use should be poured together with other oil for seven-day use into a single vessel; the original vessel should then be washed clean and entrusted to a kappiya for safekeeping. Similarly, when lamp oil or oil for anointing the feet is obtained, it may also be accepted.

If a bhikshu wishes to take medicinal powder and oil, he must not take the powder first and the oil afterward, because powder is medicine permitted for life, whereas oil is medicine permitted for seven days. Therefore, he should take the oil first, then wash his hands and rinse his mouth clean [318b], and only afterward take the powder.

If a bhikshu falls ill after the midday meal, he should first take ghee, because ghee is seven-day medicine, and then wash his hands and rinse his mouth clean before eating. If an ill bhikshu wishes to take ghee, he must take it in the morning, because ghee is medicine permitted for seven days. Afterward, when he has finished his meal, he should rinse his mouth and wash his hands clean before taking medicine.

If a bhikshu, after taking oil, intends to use the remainder for a lamp or for anointing his feet, but then his preceptor or acharya arrives, sees it, and remarks that there is much oil, whereupon the bhikshu drinks some more, he commits an offense of Vinaya-transgression.

If a bhikshu has eaten rock sugar and then wishes to drink a sweet beverage in the evening, he must rinse his mouth clean before drinking the sweet beverage. If he drinks the sweet beverage first and then eats rock sugar, the same applies.

If a bhikshu wishes to cook rock sugar, he should have a kappiya cook it.

If a bhikshu receives ghee and then mixes ghee with ghee, ghee with oil, ghee with honey, ghee with rock sugar, ghee with fresh butter, or ghee with fat, the same principle applies. Likewise with oil, honey, rock sugar, and fresh butter, up to and including fat mixed with ghee, fat mixed with oil, fat mixed with honey, fat mixed with fresh butter, fat mixed with rock sugar, or fat mixed with fat. If food permitted at the proper time, an evening beverage, seven-day medicine, and lifetime medicine are mixed together, the mixture may be consumed only at the proper time.

If evening medicine, seven-day medicine, and lifetime medicine are mixed together, the mixture may be consumed in the evening.

If seven-day medicine and lifetime medicine are mixed together, the mixture may be consumed within seven days.

If a bhikshu who has few acquaintances obtains red salt, purple salt, and so forth while going on almsround, he should wash it clean and use it throughout his life. If he obtains pepper or long pepper, the same applies.

If a bhikshu who has few acquaintances obtains black rock sugar or white rock sugar while going on almsround, he should wash away all traces of food and use it as medicine within seven days. Therefore, it is said as above.

THE MAHĀSĀṄGHIKA VINAYA

End of the tenth fascicle.