摩訶僧祇律

EXPLANATION OF THE SEVENTH CHAPTER: MISCELLANEOUS RECITATIONS

Furthermore, when the Buddha was traveling through the country of Kosala, the bhikkhus carrying the robes and bowls of their upadhyayas and acaryas went on ahead and gathered outside the gate to await their teachers. Fearing that they would lose their dependence, they did not dare to leave the boundary. Although the Buddha knew what had happened, he nevertheless asked the bhikkhus:

– Who are these bhikkhus gathered and sitting here in this manner?

The bhikkhus then reported the entire matter above to the Blessed One. The Buddha said to the bhikkhus:

– This does not constitute separation from one’s dependence. When the Tathagata has completed his journey through Kosala and returned to the city of Sravasti, remind me of this matter so that I may establish the procedure by which disciples relinquish dependence.

When the Buddha returned to the city of Sravasti, the bhikkhus reported the entire matter above to the Blessed One and said:

– Now is indeed the proper time. May the Blessed One establish the procedure by which disciples relinquish dependence.

The Buddha then told the bhikkhus:

– When an upadhyaya dies, one is separated from one’s dependence. The same applies if he abandons the monastic life, is suspended, or spends one night outside the boundary; or if a co-resident pupil goes outside the boundary and sleeps there for one night. This is called separation from dependence. If a teacher upon whom one depends dies, abandons the monastic life, is suspended, or spends one night outside the boundary; if the dependent pupil spends one night outside the boundary; or if the disciple has completed five rains retreats and is well versed in the Dharma and well versed in the Vinaya, then he may leave his dependence. This is called relinquishing dependence. If a bhikkhu is not well versed in the Dharma or the Vinaya, cannot establish himself, and cannot establish others, that bhikkhu must live in dependence upon another throughout his life. If a bhikkhu has completed ten rains retreats, is well versed in the Dharma and the Vinaya, can establish himself, and can establish others, that bhikkhu may accept others in dependence.

These are called the procedures governing upadhyayas, acaryas, co-resident pupils, and dependent pupils.

THE PROCEDURES GOVERNING SRAMANERAS

The Blessed One was displeased that, because of their excessive affection, his parents had wept when he was about to become a Wheel-Turning King but instead left home and entered the monastic life. The circumstances leading up to the Venerable Rahula’s going forth have been explained fully elsewhere. The Blessed One therefore said to Sariputra:

– Go and ordain Rahula.

– How should I ordain Rahula, Blessed One?

– Go to him and instruct Rahula to say the following:

– I, Rahula, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. (Say this three times.) I, Rahula, have taken refuge in the Buddha, have taken refuge in the Dharma, (460c) and have taken refuge in the Sangha. For as long as I live, I shall not kill living beings, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. The Buddha, the Blessed One, has entered the monastic life; I, Rahula, shall likewise follow the Buddha into the monastic life. (Say this three times.) The Buddha, the Blessed One, has entered the monastic life; I, Rahula, shall likewise follow the Buddha into the monastic life, cast aside lay clothing, and put on the kasaya. For as long as I live, I shall observe the sramanera precept of not killing living beings. For as long as I live, I shall observe the sramanera precept of not stealing. For as long as I live, I shall observe the sramanera precept of complete celibacy. For as long as I live, I shall observe the sramanera precept of not speaking falsely. For as long as I live, I shall observe the sramanera precept of not drinking intoxicants. For as long as I live, I shall observe the sramanera precept of not adorning myself with perfumes or flowers. For as long as I live, I shall observe the sramanera precept of not watching or listening to dancing, singing, music, or theatrical performances. For as long as I live, I shall observe the sramanera precept of not sitting or lying upon high and luxurious beds. For as long as I live, I shall observe the sramanera precept of not eating after the prescribed time. For as long as I live, I shall observe the sramanera precept of not accepting or keeping gold, silver, or money. May I always remain mindful of these precepts.

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related fully above, the Venerable Ananda had a lay donor with whom he was acquainted. The donor’s entire household died in an epidemic, leaving only one young child, who sustained himself by gathering grains of rice that had fallen in the marketplace. When the Venerable Ananda passed that way, the child saw him, ran after him, and called out, “Grandfather! Grandfather!” But Ananda did not hear him and continued walking. The people consequently reproached him:

– Why is it that, while this person’s father was still alive, the Sakyan ascetics sought to become as intimate with the family as fathers and sons, but now that the household has declined and fallen apart, they pay no attention to the child, leaving him to run after them and cry out without cease?

When Ananda heard this, he looked back, recognized the child, and called to him:

– Child, come here.

The child then followed behind Ananda to the Jeta Grove Monastery. When the Buddha saw them, although he knew what had happened, he nevertheless asked:

– Whose child is this?

Ananda reported the entire matter above to the Blessed One and then asked:

– Blessed One, may this child enter the monastic life?

– With what intention would you ordain him?

– With a compassionate intention, Blessed One.

– He may enter the monastic life.

– Blessed One, how should I ordain him?

– Do so in the same manner as was fully explained above concerning Rahula’s ordination.

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related fully above, an elderly man entered the monastic life and then spent the rains retreat in a village. After completing the retreat, he brought ten sramaneras with him to pay homage to the Blessed One. At that time, the Blessed One was seated in an open place. Seeing the Blessed One from afar, the elderly bhikkhu pointed him out to the sramaneras and said:

– That is your patriarch.

The young sramaneras then raced one another to reach the Buddha first. One grasped his couch, another seized and tugged his robe, another touched his feet, and another took hold of his water vessel. Although the Buddha knew, he nevertheless asked the teacher:

– Whose sramaneras are these?

– They are mine, Blessed One.

– Why have you ordained so many sramaneras? From now on, I do not permit anyone to maintain many sramaneras. If one accepts them on a single occasion, one may maintain no more than three. If a bhikkhu of great virtue is revered by many people who wish to become his disciples, he should entrust them to others for ordination and say:

– I know some persons who wish only to follow you in reciting the sutras and listening to the Dharma so that they may advance in their training and cultivation. I therefore entrust them to you.

He should speak in this manner when entrusting them to others and ask those persons to assist in instructing them. Anyone who maintains too many sramaneras commits a vinaya-transgression offense.

Furthermore, while the Buddha was dwelling in the city of Sravasti, as related fully above, a bhikkhu teacher took a sramanera with him when returning home to visit his relatives. As they traveled through a wilderness region, a nonhuman being suddenly transformed himself into a naga, circumambulated the sramanera clockwise, scattered flowers upon him, and praised him, saying:

– Excellent! You have gained very great benefit, for you have left home, entered the monastic life, and do not accept gold, silver, or money.

After the bhikkhu had finished visiting and speaking with his relatives and was preparing to return to the monastery, the wife of one of his relatives said to the sramanera:

– You are now returning, and the journey is long. I fear that you may lack necessities. Take this money with you so that you may conveniently use it when you reach marketplaces or inns.

The sramanera accepted it, tied it to the upper part of his robe, and departed. When they reached the middle of the road, the nonhuman being saw the sramanera carrying money as he followed behind the bhikkhu. He transformed himself into a naga, circumambulated the sramanera counterclockwise, scooped up dust and threw it upon him, and said:

– You have now lost your benefit! Though you entered the monastic life to cultivate the path, you still carry money with you.

The sramanera began to weep. The bhikkhu teacher looked back, saw him, and asked:

– Why are you crying?

– I do not recall having committed any fault, yet I am being tormented for no reason.

– Are you carrying anything?

– I am carrying this money.

– Throw it away.

After he had thrown it away, the nonhuman being again made offerings to him as before. The bhikkhu teacher then went and reported this incident to the Blessed One. The Buddha taught:

– From now on, I do not permit sramaneras to accept or carry gold, silver, or money. If a bhikkhu instructs a sramanera to accept gold, silver, or money for the first time, he commits a vinaya-transgression offense. However, if he sees that the sramanera has already accepted it and only afterward tells him to carry it, there is no offense.

Furthermore, when the Buddha was dwelling in the city of Sravasti, receiving offerings from devas and people, as explained in detail above, Venerable Mahamaudgalyayana, after finishing his meal, went together with the novice Chuyen Dau to meditate beside Lake Anavatapta in Jambudvipa. At that time, the novice Chuyen Dau saw grains of golden sand beside the lake and thought: “I shall now wrap up these pebbles, take them back, and place them beneath the Blessed One’s bathing vessel.” Then, after emerging from meditation, Venerable Maudgalyayana used his supernormal powers to travel through the air and return to the monastery. The novice Chuyen Dau, however, was detained by nonhuman beings. Maudgalyayana then turned back, saw the novice, and called him to come. The novice said:

“I cannot come.”

“Are you carrying something?”

“I am carrying grains of golden sand.”

“Throw them away.”

After the novice had discarded them, he was immediately able to travel through the air. The bhiksus reported the entire matter to the Blessed One. The Buddha then taught:

“(461b) From now on, I do not permit novices to handle gold, silver, or money.”

Furthermore, when the Buddha was dwelling at the monastery of the Sakyan clan, beside the Nyagrodha tree in Kapilavastu, certain donors arranged a pure meal offering for the Sangha. At that time, in the garden there was a novice who was chasing away birds, driving off flies, and picking up and eating scattered rice, bones, vegetables, and fruit. Some compassionate mothers happened to see this and said:

“The Sakyan ascetics have no loving-kindness and do not distribute food equally. They are like people raising a calf who first let it suckle and then leave it to starve. This bhiksu is raising this child but does not give him food and eats alone. Such people are corrupt—what spiritual conduct could they possibly possess?”

The bhiksus reported the entire matter to the Blessed One. The Buddha then taught:

“From now on, when monastics eat, they should distribute food equally. Novices are of the following three grades:

1. From seven to thirteen years of age, one is called a crow-chasing novice.

2. From fourteen to nineteen years of age, one is called a novice in accordance with the Dharma.

3. From twenty to seventy years of age, one is called a novice in name only.

All three grades are collectively called novices.”

At that time, Venerable Upali, knowing that the occasion was appropriate, asked the Blessed One:

“Blessed One, how should the share of robes for the rains retreat be distributed to a novice?”

“If that novice has won the favor of the bhiksus, he should be given one-half or one-third of a share. ‘Having won the favor of the bhiksus’ means that the novice observes the precepts and performs wholesome duties.”

“Blessed One, how then should a share of robes received outside the proper season be distributed to a novice?”

“Give him an equal share. If there is concern that, after obtaining many robes, the novice may commit unlawful acts, he should be given one-half or one-third of a share. If that novice’s preceptor or acarya says that he should be given an equal share without distinction, then follow the teacher’s instruction and give it to him. The robes of a deceased member should be distributed in the same way.”

This is called the procedure concerning novices.

THE PROCEDURE CONCERNING ALMS BOWLS

Not long after attaining Buddhahood, the Buddha dwelt in the Sirimandala Forest. At that time there were two merchants, the first named Trapusa and the second named Bhallika, who—through the events described at length elsewhere—brought flour and honey and presented them to the Blessed One. The Blessed One thought: “Did the Tathagatas, Arhats, Perfectly Enlightened Ones of the past receive food with their hands or with alms bowls?” After the Blessed One had this thought, the Four Great Heavenly Kings each brought a golden bowl and presented it to him. The Buddha said:

“I cannot accept such golden bowls. I cannot accept any bowl made of precious substances.”

Then each of them brought a stone bowl. The Buddha thought again: “If I accept only one bowl, I fear that the other kings will be displeased.” He therefore accepted all four bowls, stacked them upon his left hand, and pressed them together with his right hand so that they became a single bowl, although the rims of all four remained clearly visible. After accepting the bowl, the Buddha received the flour and honey from the merchants and then fully bestowed a blessing upon them. At that time, the merchants were greatly delighted. They approached the Buddha and said:

“May the Blessed One give us (461c) some fingernail clippings and hair so that we may return home, build a stupa, and venerate them.”

The Buddha then cut his nails and hair and gave the clippings to them to take home and enshrine in a stupa.

Furthermore, when the Buddha was dwelling in the white-earth village of Ton Ba, the deity Ton Ba came to the Buddha and said:

“Blessed One, in the past the Tathagatas, Arhats, Perfectly Enlightened Ones used earthenware bowls in this place. I respectfully beseech the Blessed One to permit the bhiksus to use earthenware bowls.”

“From now on, I permit the bhiksus to use earthenware bowls.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, a bhiksu went to the home of the potter Phap Du and said:

“Good elder, make a bowl for me.”

The potter then made a very fine earthenware bowl, golden in color, and offered it to the bhiksu. When the Buddha saw it, he taught:

“I do not permit bowls to be made golden in color.”

The potter made another bowl silver in color. The Buddha again taught:

“I also do not permit bowls to be made silver in color.”

The Buddha then told the bhiksus:

“Today is an Uposatha day. Go and tell the lay devotee Phap Du to bathe thoroughly, put on new garments, and come to observe the Uposatha.”

The lay devotee then bathed thoroughly, put on new garments, and went to the Buddha to observe the Uposatha. The Blessed One pointed to a place where there was earth and told him:

“You now know this kind of earth. Mix it in this way, knead it in this way, pound it in this way, shape it in this way, and then fire it into a bowl. After the bowl has been completely fired, it must be smoked until it has one of three colors: first, the color of a peacock’s throat; second, the color of a tilangika bird; and third, the color of a pigeon. While smoking it, carefully watch it so that it acquires one of these colors.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, a bhiksu from the land of U Ba Thi Ba brought a bowl and said to the Buddha:

“Blessed One, is it permitted to use this kind of bowl?”

“It is permitted.”

Then a bhiksu from the land of Ca Hi Da also brought a bowl and asked the Buddha. The Buddha taught:

“It is permitted.”

Afterward, a bhiksu from the northern region brought a red bowl and said to the Buddha:

“Blessed One, is it permitted to use a bowl of this color?”

“It is not permitted.”

Furthermore, when the Buddha was dwelling in the city of Sravasti, for the sake of five benefits, the Tathagata, Arhat, Perfectly Enlightened One inspected the bhiksus’ quarters once every five days. Seeing a bhiksu with an abscess on his hand, the Buddha, though already aware of it, asked:

“Bhiksu, are you at ease?”

“Blessed One, because I have an abscess on my hand, my bowl fell to the ground and broke, so I am not at ease.”

“From now on, I permit the bhiksus to use iron bowls. When making an iron bowl, a furnace should be constructed in which to fire it. When firing it, amalaka seeds and khadira seeds should be used, and large bamboo roots should then be burned as fuel.”

Furthermore, when the Buddha was dwelling in the city of Rajagrha, King Ajatasatru had just completed a new building and thought: “I wonder who can discern the defects of this building? Surely only the wise and intelligent Sakyan ascetics can recognize its defects.” The king then thought: “(462a) I cannot directly summon the bhiksus to inspect this building. I should instead hold a festival and secretly station people everywhere to listen to their comments.”

At that time, the bhiksus entered the building, and one bhiksu said:

“This building is perfect in every respect, except that one corner is misaligned by about the width of a grain of rice.”

Another bhikshu said:

– This house is excellent in every respect; only the threshold at the entrance to the upper story is too low. The king is of the Kshatriya lineage, and wherever he goes he must be accompanied by ceremonial parasols and fans, so it will be difficult for him to enter and leave normally.

At that time, an elderly bhikshu saw on the ground the end of a log that had been cut off and thought: “This is good; it can be made into a bowl.”

After the bhikshus had finished their meal and returned, those to whom the king had previously given gifts reported to him everything they had heard. The king summoned the craftsmen and ordered them to measure it with a ruler. It was exactly as the bhikshus had said, without the slightest discrepancy, so he ordered skilled craftsmen to repair it. The king also remembered the words of the elderly bhikshu and thought that the bhikshus were in need of bowls. He therefore ordered skilled craftsmen to turn wooden bowls, filled them with various foods, and likewise filled earthenware and iron bowls with food. He then sent men to present them to the Blessed One. The Buddha taught:

– I do not permit the use of wooden bowls, because grease adheres to them and because they are also characteristic of non-Buddhist ascetics. Therefore, they may not be used.

Of these things, the Blessed One accepted those that were allowable and did not accept those that were not allowable.

Furthermore, when the Buddha was dwelling in the city of Rajagriha, King Ajatashatru had not yet developed enmity toward the Licchavi clan of Vaishali. At that time, a merchant from a southern country presented King Ajatashatru with a jewel. After receiving it, the king thought: “This treasure is something those gentlemen could use.” Thinking thus, the king sent someone to present it to the Licchavis. After receiving it, the Licchavis thought: “This treasure cannot be divided,” and placed it in their treasury.

Later, while the Licchavis were inspecting their treasuries, they saw that jewel and thought: “This treasure can be hollowed out to make a Thích-già-la drinking cup.” They summoned a jeweler and had him hollow it out into a cup. When the cup was completed, it unexpectedly resembled a bowl. The Licchavis then thought: “This is an article used by renunciants and is unsuitable for laypeople. It should be given to Satyaka Nirgrantha.”

Another person said:

– It should be given to Nirgrantha, the son of our sister.

Still another said:

– Why give it to that wine-jar donkey? It should be given to the Blessed One.

Because many people held differing opinions, they had to draw lots to decide, and the largest number of lots favored giving it to the Buddha. They discussed the matter:

– We cannot give the Buddha an empty bowl; we must adorn it beautifully.

They then filled the bowl with small jewels, placed it in a case, and also filled earthenware and iron bowls with various foods. They brought all of these and offered them to the Blessed One. The Buddha said to the Licchavis:

– I cannot accept this jeweled bowl, nor can I accept the small jewels within it or the case containing it. I am permitted to use only iron and earthenware bowls; I am not permitted to use a jeweled bowl. What is allowable should be accepted, and what is not allowable should not be accepted.

The Licchavis then took the jeweled bowl back (462b). They discussed the matter:

– It should be given to Nirgrantha, the son of our sister.

Another person said:

– For that wine-jar donkey, we should not use the precious case or the small jewels. We should weave a bag from hemp cord, place the empty bowl in it, and give it to him.

They therefore put the empty bowl in a hemp-cord bag and sent someone to deliver it. At that time, a Licchavi who had long had faith and reverence for Nirgrantha went ahead and related the entire matter to him, then cautioned him:

– When they bring the bowl, do not accept it.

Consequently, when the bowl was brought, Nirgrantha said:

– I should not accept that empty bowl, nor should I accept it when it is bound with hemp cord. It was first offered to the ascetic Gautama and afterward offered to me; therefore, I should not accept it. There is only one circumstance under which I will now accept it: if the tongues of the Licchavi youths are cut out, seasoned with salt, fat, and flour, used to fill the bowl, and then brought to me, I will accept it.

When the messenger returned and reported the entire matter to the Licchavis, they said:

– He is the son of our sister and has spoken thus out of resentment. Go ahead and give it to him.

But although the messenger brought it to him three times, his words remained unchanged. The Licchavis said:

– This is truly bizarre. We make him a generous gift, yet instead it gives rise to resentment.

They then sent someone to beat him to death with a brick.

The bhikshus reported the entire matter to the Blessed One and asked the Buddha:

– Blessed One! Why did Satyaka Nirgrantha bring destruction upon his own body merely because of his tongue?

– It is not only today that he has brought destruction upon his own body because of his tongue; he did so in the past as well. This is explained in detail in the Kukila Jataka Sutra and is also mentioned in the Sutra on the Birth as a Điển-đa-lợi Bird, the Sutra on the Birth as a Turtle, and the Sutra on the Birth as a Parrot.

Furthermore, when the Buddha was dwelling in the city of Shravasti, a bhikshu divided his bowl into separate compartments for holding different foods. Although the Buddha knew this, he nevertheless asked:

– Bhikshu! What are you keeping in your bowl?

– Blessed One! In one place there is rice, in another soup, and in another meat and vegetables.

– Are you attached to different flavors? From this day onward, I do not permit a bowl to be divided into compartments for holding food. If one divides a bowl into compartments for holding food, one commits a Vinaya-transgression offense. However, if one uses cakes or rice to form the divisions, there is no offense.

There was also a bhikshu who ate from an unfired clay bowl and consequently vomited. The Buddha taught:

– It should be treated with amalaka fruits and khadira seeds, then fumigated by burning large bamboo roots; only afterward may it be used.

At that time, the bhikshus used bowls without baskets to hold them. The Buddha taught:

– A bowl should be placed in a basket.

The bhikshus then made bowl baskets from gold, silver, and precious substances. The Buddha taught:

– They should not be made from gold or silver. Bowl baskets should be made from copper, steel, lead, or tin.

At that time, the bhikshus covered their bowls completely. The Buddha taught:

– I do not permit the entire bowl to be covered. At most, the covering should reach to within four finger-widths of the bowl’s rim; at the least, it should be the size of a thi-xá leaf.

The bhikshus drew images of birds and beasts on their bowl baskets. The Buddha taught:

– I do not permit images of birds and beasts to be drawn on bowl baskets. Bowl baskets should be made either square or round.

If a bowl has no basket (462c), it must not be placed on the ground.

If it is placed on the ground, one commits a Vinaya-transgression offense. The bowl should be placed on a tree branch, leaves, or grass. If the bowl is contained in a basket, there is no offense in placing it on the ground.

If a bowl contained in a basket is placed on mud, there is no offense. In the most difficult circumstances, one may sprinkle water on the ground and then place the bowl there, without offense.

If a bowl is placed directly on the ground, one commits a Vinaya-transgression offense.

THE PROCEDURE FOR USING GRUEL.

When the Buddha was dwelling in the city of Sravasti, the mother of Nanda and the mother of Upatishya lived in that city. Three times each fortnight, on the eighth, fourteenth, and fifteenth days, they observed the uposatha. On an uposatha day, she prepared rice, first serving it to the bhiksus and only afterward eating herself; the following morning, she again observed the uposatha.

She cooked rice in a pot and drank the strained rice water. She felt the wind disorder in her body subside, the food in her stomach digest, and hunger arise again, making her wish to eat. She thought, “The acaryas eat only one meal a day; they should also have some gruel.” Thinking thus, she poured much water and a little rice into a pot and boiled it until two parts had evaporated and one part remained; only then did she add pepper and wild betel leaves.

When the gruel was cooked, she filled a bowl with it and carried it to the Jetavana Monastery. Upon arriving, she bowed her head and paid homage at the Buddha’s feet, stood to one side, and said:

“May the Blessed One permit the bhiksus to partake of gruel.”

The Buddha then said:

“From this day onward, I permit the eating of gruel.”

Because on that day a donor had offered a meal to the Sangha in the monastery, the bhiksus became doubtful, thinking, “The Blessed One has laid down a rule prohibiting eating in several places. How, then, can we have this made allowable and eat it?” Knowing this, the Buddha said:

“If, immediately after the gruel is ladled from the pot, writing traced upon its surface does not remain legible, then it does not constitute eating in several places, eating apart from the Sangha, or eating to satisfaction. Conversely, if, immediately after the gruel is ladled from the pot, writing traced upon its surface remains legible, then it is called eating in several places, eating apart from the Sangha, and eating to satisfaction.”

The Blessed One then recited this verse of blessing:

Those who serve the pure observers of the precepts,

Reverently offering gruel at the proper time,

Bring ten benefits to practitioners:

Complexion, strength, longevity, happiness, and a clear voice.

It dispels wind, aids digestion, and ends hunger and thirst;

The Buddha declares it an excellent medicine.

Those wishing birth among humans and devas, ever enjoying happiness,

Should regularly offer gruel to the Sangha.

Furthermore, while the Buddha was traveling through the land of Kosala, he gradually came to the village of the brahmin Hati-Kham. (As explained in detail elsewhere, up to:) The brahmin loaded carts with barley, beans, sesame, milk, oil, and rock sugar and followed close beside the Blessed One for six months, waiting for an occasion when no one else made an offering so that he could do so. While the Buddha was still in the world, the people had abundant faith and joyfully made many offerings; there was never any shortage of either the earlier or the later meal.

Such was the situation. When the Buddha was about to return to the city of Sravasti (463a), the brahmin’s family sent a messenger with a letter informing him that the harvest season had arrived and that he must return quickly. The brahmin then asked the Venerable Ananda:

“Venerable sir, through which gate will the Blessed One depart tomorrow on the way to the city of Sravasti?”

“Brahmin, why do you ask?”

“I wish to scatter this grain and these beans upon the road so that the Buddha and the Sangha of bhiksus may tread upon them as they pass, and I will regard them as having partaken of my offering.”

“Brahmin, let me first ask the Buddha.”

The Venerable Ananda then reported the matter fully to the Blessed One. The Buddha asked:

“Ananda, who has previously instructed him and accepted his offerings?”

“Blessed One, it was the Venerable Sariputra.”

The Buddha then asked Sariputra:

“Have you previously accepted offerings from him?”

“Blessed One, I once accepted a meal offered by him.”

“Then you are the one who instructed him. Go and ask whether he can prepare gruel for the Sangha tomorrow.”

Sariputra went to him, taught him the Dharma, and then asked whether he could prepare gruel for the Sangha. The brahmin replied:

“I was even willing to scatter grain and beans upon the road for the Buddha and the Sangha to tread upon as they passed; how could I be unable to prepare gruel?”

That night, he prepared various kinds of gruel: sour-milk gruel, fresh-milk gruel, oil gruel, clotted-cream gruel, meat gruel, fish gruel, and so forth. Early the next morning, when the Buddha and the Sangha of bhiksus were seated in due order, he personally served the gruel. Although the Buddha knew, he nevertheless asked him:

“Where was the rice stored?”

“Here, Blessed One.”

“Where was it cooked?”

“Also here, Blessed One.”

“I do not permit food to be stored in the dwelling place, nor do I permit food to be cooked in the dwelling place. I permit only other kinds of gruel that are pure; I do not permit this gruel.”

Furthermore, while the Buddha was traveling through the land of Kosala, he came to the village of the brahmin Kosthika. At that time, an elderly barber and his son, both of whom had gone forth, were staying in this village. On hearing that the Blessed One was coming, the father said to his son:

“Take your barber’s implements into the village and obtain rice, beans, milk, oil, and rock sugar, so that when the Blessed One arrives, we may prepare various kinds of gruel as an offering.”

The son went into the village, and the people asked him:

“What does the barber wish to obtain?”

“I need rice, beans, milk, oil, and rock sugar.”

“What will you use these things for?”

“The Blessed One will arrive tomorrow, and we will prepare various kinds of gruel as an offering.”

When the householders heard this, joy arose in their hearts, and they gave him many times the amount requested. He then carried the provisions home. When the Blessed One arrived, the elderly man personally prepared the various kinds of gruel. Early the next morning, when the Buddha and the Sangha of bhiksus were seated in due order, the elderly man washed his hands and personally served the various kinds of gruel. Although the Buddha knew, he nevertheless asked:

“Bhiksu, what kind of gruel is this?”

“Blessed One, when I was still a layman, whenever I made offerings to the bhiksus, I always thought, ‘I do not know when I shall be able to make an offering to the Blessed One with my own hands.’ Therefore, I have now prepared this gruel.”

“Where did you obtain this rice?”

“My son obtained it by working as a barber.”

“(463b) I do not permit rice to be stored in the same place where one sleeps; nor do I permit it to be cooked in the dwelling place; nor do I permit one to cook it oneself; nor do I permit food obtained through hired barbering. I permit only other kinds of gruel that are pure and have been prepared in a pure manner.”

Furthermore, while the Buddha was traveling through the land of Anguttara, the brahmin ascetic Keniya Jatila heard that the Blessed One had arrived and prepared various kinds of gruel: sour-milk gruel, sesame gruel, fresh-milk gruel, clotted-cream gruel, oil gruel, fish gruel, and meat gruel. When the Buddha and the Sangha of bhiksus were seated in due order, he served the various kinds of gruel. The bhiksus became doubtful, thinking, “The Blessed One has laid down a rule prohibiting eating in several places. How, then, may we now regard this food as pure and eat it?” Hearing this, the Buddha said:

“If, immediately after the gruel is ladled from the pot, writing traced upon its surface does not remain legible, I permit it to be consumed. Except for meat gruel and fish gruel, partaking of all other kinds of gruel does not constitute eating in several places, eating apart from the Sangha, or eating to satisfaction.”

If a bhiksu on almsround receives rice that is not yet fully cooked, strains off the rice water, and drinks it, there is no offense. If he takes and eats the rice itself, however, it is called eating apart from the Sangha, eating in several places, and eating to satisfaction.

This is called the procedure for partaking of gruel.

THE PROCEDURE FOR PARTAKING OF CAKES.

When the Buddha was dwelling in the city of Sravasti, the Blessed One had his hair shaved once every four months. Whenever his hair was shaved, laypeople customarily brought cakes and fruit as offerings to the Blessed One. At that time, a brahmin asked his wife:

“Do we have ingredients in the house for making cakes?”

“Yes. We have two dou of barley flour and four sheng of oil. What do you intend to use them for?”

“Today the Sramana Gautama is having his hair shaved, and the people will surely bring cakes as offerings. Quickly make some cakes so that I may accompany my friends and bring them as an offering to the Sramana Gautama.”

Then his wife made cakes, placed them in a bowl, covered it with a clean cloth, and gave it to her husband to carry away. At that time, kings, ministers, kshatriyas, brahmins, and the chiefs of eighteen large villages—all the members of the great assembly—were gathered around the Blessed One. Seeing this, the brahmin became apprehensive and afraid, not daring to approach abruptly. He sat alone in one place and thought: “If the ascetic Gautama possesses all-knowledge and all-seeing vision, constantly observes the world, and there is nothing he does not see and nothing he does not know, then I too am now part of this world, and surely he will know my thoughts.” The Buddha, knowing the brahmin’s thought, called to him from afar. When he had arrived, the Buddha, though already knowing, asked:

“Brahmin, what does your bowl contain?”

“They are cakes, Blessed One!”

“Distribute one to each member of the Sangha.”

“This great assembly numbers five hundred people, but there are very few cakes. I cannot possibly distribute enough for everyone, Blessed One!”

“Go ahead and distribute them.”

The brahmin then gave one to each person, yet the number of cakes did not diminish. He even distributed them three times, but the number of cakes remained unchanged and did not diminish at all. The brahmin then thought: “The ascetic Gautama possesses great spiritual power. Although there were so few cakes, after they were distributed three times to the great assembly, their number did not diminish at all.” (463c) Knowing that the brahmin’s mind was filled with joy, the Buddha taught the Dharma in accordance with his disposition, instructing him and bringing him benefit and happiness. The brahmin attained the fruit of stream-entry. The bhikshus said to the Buddha:

“Blessed One! Why did this brahmin obtain such a great result from such a small means?”

“Not only today has he obtained a great result from a small means; this also occurred in the past, as related in the Jataka Sutra.”

Cakes include the following kinds: barley cakes, wheat cakes, fine-wheat cakes, rice cakes, bean cakes, oil cakes, curd cakes, mahoulu cakes, babale cakes, ox-ear cakes, balisi cakes, sudu cakes, manjila cakes, and joyful flesh-ball cakes. All similar kinds are called cakes. Except for meat cakes and xincha cakes, eating any other kind of cake is not considered eating separately from the assembly, eating in many places, or eating to satiety.

This is called the rule for consuming cakes.

THE RULE FOR CONSUMING VEGETABLES.

When the Buddha was staying in the large settlement named Pindou in the southern mountain range, there were two upasikas, the first named Sabaju and the second named Chabaneng. They prepared vegetable porridge so skillfully that its flavor resembled meat. After preparing it, they brought it as an offering to the bhikshus. The bhikshus did not accept it, for doubts arose in their minds. They thought: “The Blessed One has established a precept forbidding eating in many places; how can we regard this dish as allowable and eat it?” They then reported the matter in full to the Blessed One. The Buddha taught:

“Eating any kind of vegetable is not eating repeatedly, is not eating separately from the assembly, and is not eating to satiety.”

Vegetables include dried vegetables, mustard greens, onions, gourds, and so forth. Similar things are all called vegetables.

THE RULE FOR CONSUMING DRY PROVISIONS.

Dry provisions include the following kinds: dry provisions made from barley, fine wheat, kuangmai, mengju, masa, kalana, yili, and sesame. Eating similar kinds of dry provisions is not considered eating separately from the assembly, eating repeatedly, or eating to satiety. This is called the rule for consuming dry provisions.

THE RULE FOR CONSUMING FRUIT JUICE.

When the Buddha was staying in Rajagriha, the householder Ujjali held a great almsgiving in which he gave away five hundred each of elephants, horses, and male and female servants. Among the various other gifts was fruit juice that had been stored for a long time; consequently, the bhikshus became intoxicated after drinking it. They then reported the matter in full to the Blessed One. The Buddha said:

“From now on, I do not permit the drinking of fruit juice that has been stored for a long time.”

On another occasion, when the Buddha was staying in the brahmin village of Pindou in the southern mountains, a festival was being held. The brahmins and householders offered various foods and beverages to the ascetics in the village. At the time for the alms round, the Blessed One donned his robe, took his bowl, and entered the village to seek alms.

Mara the Evil One then thought: “The ascetic Gautama is entering the village to seek alms. I shall enter the village first and delude the minds of the donors so that they will offer him no food.” The Blessed One then went throughout the village seeking alms but received nothing, and so he came out with an empty bowl and sat beneath a tree. Mara the Evil One thought: “(464a) The ascetic Gautama went everywhere seeking alms but received nothing.

I shall now go disturb him and throw his mind into confusion.” He immediately approached the Buddha, stood to one side, and said:

“Ascetic Gautama! You should enter the village to seek alms. I shall ensure that as soon as you enter the village, you receive delicious food.”

The Blessed One then spoke this verse to Mara the Evil One:

Today you have lost all benefit

By seeking to disturb the Tathagata;

You have brought immeasurable offenses upon yourself.

The Tathagata feels no sorrow,

For he has abandoned the afflictions

And always dwells in peace and bliss.

Mindful of the Dharma, rejoicing in meditative concentration,

He is like the gods of Radiant Sound Heaven.

Mara the Evil One then suddenly disappeared. Thus, on that day the Blessed One received no food. When the bhikshus heard this news, those who had eaten felt remorse, those who were halfway through their meal stopped eating, and those who had not yet eaten did not eat. When the ascetics and brahmins heard that the Buddha and the Bhikshu Sangha had received no food, they brought five hundred rock-sugar cakes and offered them to the Blessed One. The Buddha instructed the bhikshus to purify them with water and then accept them, so that both sick and healthy bhikshus could eat them.

On another occasion, when the Buddha was staying beside the Likija River, the Blessed One’s bowl and the bhikshus’ bowls had been placed in the open. A monkey happened to pass through a thicket and saw in a tree a ripe honeycomb with no bees. It then came and took the Blessed One’s bowl. The bhikshus tried to stop it, but the Buddha said:

“Do not stop it. It has no evil intention.”

The monkey then carried the bowl away, filled it with honey, brought it back, and offered it to the Buddha. The Blessed One did not yet accept it, intending first to purify it with water and then receive it. The monkey did not understand the Buddha’s intention and thought that the Buddha had rejected it because there were insects in the bowl. Examining the bowl again, it saw traces of honey running down its outside. It then carried the bowl down to the water to wash it, and water fell into the bowl. Afterward, it carried the bowl back and offered it to the Buddha, who then accepted it. When the Buddha accepted it, the monkey was overcome with joy and danced as it went away. Unfortunately, it fell into a pit and died instantly. The bhikshus then recited this verse:

When the Buddha stayed within the grove,

The Buddha’s bowl and the Sangha’s bowls were left outside.

A wise wild creature wished to plant blessings

And saw a honeycomb where there were no bees.

It immediately went and took the Buddha’s bowl;

The bhikshus tried to stop it, but the Buddha would not allow them.

It filled the bowl with honey and offered it to the Buddha;

The compassionate Tathagata then accepted it.

Joy arose throughout its heart, and it leapt and danced,

But unfortunately fell into a pit and lost its life.

It was then born in the Heaven of the Thirty-Three,

And in a later birth went forth and became an arhat.

Furthermore, when the Buddha was traveling through the land of Anguttara, the brahmin Keniya of the matted locks heard that the Blessed One was coming and prepared various kinds of fruit juice while awaiting him. When the Blessed One arrived, (464b) he offered those various juices to the Buddha and the Sangha. Doubt arose in the bhiksus' minds, and they thought: "The Blessed One has established a precept not permitting us to drink fruit juice that has been kept for a long time. How, then, can we drink this?" Having thought thus, the bhiksus reported the matter fully to the Blessed One. The Buddha said:

– I permit the drinking of fruit juice. There are fourteen kinds of fruit juice. What are the fourteen? They are:

1- Amra juice.

2- Koli juice.

3- Pomegranate juice.

4- Dienta juice.

5- Grape juice.

6- Parusaka juice.

7- Laulauchu juice.

8- Banana juice.

9- Kejiati juice.

10- Kapphala juice.

11- Balungqu juice.

12- Rock-sugar drink.

13- Harida juice.

14- Khaphili juice.

These are called the fourteen kinds of fruit juice. Once they have been thoroughly strained, all may be drunk. If they acquire the color, taste, or odor of liquor, none may be drunk.

If someone brings fruit juice, it should be made allowable.

If a small amount of cold water remains at the bottom of the jar, this is regarded as making it allowable.

If it rains and water falls into the jar, this is also regarded as making it allowable.

If a little water remains after the jar has been rinsed, this is also regarded as making it allowable.

If a cart carrying rock sugar is caught in the rain, this is also regarded as making it allowable.

If it is transported by boat and water splashes into the jar, this is also regarded as making it allowable.

If an attendant washes his hands and water splashes into the jar, this is also regarded as making it allowable.

This is called the rule for using fruit juice.

THE RULE FOR USING PREPARED BEVERAGES.

When the Buddha was traveling to the land of Kosala, the Venerable Sariputra was afflicted with a disorder of wind. The bhiksus reported the matter fully to the Blessed One. The Buddha then asked the bhiksus:

– What medicine is required to treat it?

– Blessed One! He must take Sauviraka fruit drink.

– I permit him to drink it.

The Buddha then said to the bhiksus:

– When the Tathagata returns to the city of Sravasti after traveling through the land of Kosala, remind me so that I may establish for the disciples the rule for using Sauviraka drink.

When the Buddha returned, the bhiksus said:

– Blessed One! The Blessed One previously promised that upon returning to the city of Sravasti, he would establish for the bhiksus the rule for using Sauviraka drink. Now is indeed the proper time.

– Bhiksus! The method for preparing Sauviraka drink is as follows: Place barley in a mortar and pound it lightly so that the husks and dust are removed, but do not allow the tips of the grains to break. Wash it seven times in water until clean, then place it in a clean jar. This jar of Sauviraka must not be placed toward the east or north. It should be placed toward the south or west in a well-ventilated location, where foul vapors cannot enter it. It must not be kept in a stupa or monastery, nor placed in a conspicuous location, but should be set in a secluded place. Then place in it haritaki fruit, vibhitaka fruit, amalaka fruit, pepper, long-pepper leaves, and similar medicines permitted for lifelong use. Cover it with a clean piece of cloth, bind it with rattan cord, and lay a piece of wood across the top. When using this Sauviraka drink, according to the quantity desired, mix it with water to dilute its odor and flavor before drinking it. If one drinks it without first mixing it with water to dilute its odor and flavor, one commits a Vinaya offense. (464c) If the tips of the barley grains have not been broken, it may be drunk either at the proper time or outside the proper time. If the tips of the barley grains have been broken, it may be drunk only at the proper time and not outside the proper time. This is called the rule for using fruit drink.

Summary verse:

Illness, medicine, and the preceptor,

The teacher together with the disciple,

Communal residence and dependence,

Matters concerning novices and bowls,

Matters of gruel, cakes, and vegetables,

Provisions and refreshing drinks,

Together with Sauviraka drink.

End of the fifth chapter.

INVALID KARMAN.

When the Buddha was dwelling in the city of Sravasti, the bhiksus at Campa were living together in one residence but were discordant and disputing with one another. One bhiksu charged another bhiksu with an offense, saying:

– I charge the elder with an offense!

Two bhiksus charged two bhiksus with offenses, and many bhiksus charged many bhiksus with offenses. The bhiksus reported the matter fully to the Blessed One, saying:

– Blessed One! An unlawful matter has arisen among the bhiksus at Campa. How can one person charge one person with an offense, two persons charge two persons, and many persons charge many persons?

The Buddha then said to the bhiksus:

– There are four kinds of karman. What are the four? They are:

1- Lawful karman performed by a Sangha not in concord.

2- Lawful karman performed by a Sangha in concord.

3- Unlawful karman performed by a Sangha in concord.

4- Unlawful karman performed by a Sangha not in concord.

(In summary, the cases are as follows): Sundarananda; newly dyed color; charging with an offense in one place and absolving the offense elsewhere; the Eye-Opening Forest; the ordination of a non-Buddhist ascetic; making an appointment; not maintaining a pure perception; the Suha River; the Hall of the Good Dharma; General Simha; Nanni; the Licchavi youth; four violent men fighting; on an upper story; moving a stone; a hot spring; a courtesan; Sambata; demanding oil; going to obtain food; caring for the sick; a piece of bird meat; a piece of meat belonging to bandits; a piece of pork; going to a woman's house; grinding flour; tending cattle; abandoning one's wife; dull-wittedness; across a partition; the Uposatha; Nisauviraka water; bricks; excrement; alms-round; and the privy.

1- Sundarananda

When the Buddha was dwelling in the city of Varanasi, Sundarananda was staying at the Citrarajika Monastery, practicing walking meditation and seated meditation during the beginning and the end of the night. Early in the morning, he arose and sat cross-legged, then lay down on his side so that his body became exposed. His male organ grew erect, yet he remained asleep and unaware. At that time, in the city of Varanasi there were two sisters who worked as courtesans. One was named Yasi and the other Half-Yasi. At night they went outside the city to a pleasure grove to enjoy themselves with young men. Early the next morning, they returned to the city. As they passed by the place where the bhiksu Nanda was staying, Half-Yasi saw that his male organ was erect and said to her elder sister:

– I wish to enjoy myself with this bhiksu. Please wait for me a moment.

– This is an arhat who has eliminated desire, anger, and delusion. He no longer delights in such things. Have you not heard that Sundarananda of the Sakya clan had a beautiful and (465a) lovely wife at home, yet still left her to go forth?

– That is not so! Just wait for me.

She then approached, climbed on top of the bhiksu, and acted according to the way of worldly people. The bhiksu immediately awoke and kicked her, causing her to tumble to the ground and injure five places: both elbows, both knees, and her forehead. Half-Yasi then stood up, brushed the dust from her clothes, went to her sister, and said:

– That bhiksu humiliated me like this.

– Did I not warn you before? Whom can you blame now?

Doubt arose in the bhiksu's mind, so he recounted the incident to the other bhiksus. The bhiksus said:

– You have committed a parajika offense.

– I am an arhat and no longer experience sensual pleasure.

The bhiksus then reported the matter fully to the Blessed One. The Buddha said:

– This bhiksu has completely eliminated desire, anger, and delusion. He is an arhat and has committed no offense.

Thus ends the Vinaya section. This is called the case of Sundarananda.

2- Newly Dyed Robes

When the Buddha was dwelling in the city of Sravasti, as related in detail above, a bhiksu, when it was time to seek alms, donned his robe, took his bowl, entered the city of Sravasti, and went from house to house seeking alms in due order. He then came to a certain house. The woman in that house was wearing newly dyed garments and was sitting immodestly, exposing her body. Seeing this, desire arose in the bhiksu's mind, and he said:

“Madam, you look very red!”

“Venerable sir, it is because these garments have just been dyed.”

That bhiksu became doubtful and reported the entire matter to the Blessed One. The Buddha asked him:

“With what kind of mind did you say this?”

“With a mind of lust, Blessed One!”

“Have a bhiksu go and ask that woman whether she understood your intention.”

Thereupon, the bhiksu serving as messenger went there and asked:

“Madam, did a bhiksu come here just now?”

“Yes, venerable sir!”

“What did that bhiksu say?”

“I had just sat down wearing newly dyed garments when he said, ‘Very red.’ I replied, ‘It is just as you say, venerable sir; it is like this because the garments have just been dyed.’”

The bhiksus then reported the entire matter to the Blessed One. The Buddha instructed them:

“If she understood the meaning but did not understand the implied intent, he commits a Thullaccaya offense. If she understood the implied intent but did not understand the meaning, he commits a Thullaccaya offense. If she understood both the implied intent and the meaning, he commits a Sanghadisesa offense. If she understood neither the meaning nor the implied intent, he commits a Vinaya-transgression offense. Thus ends the Vinaya section.

“This is called ‘newly dyed garments.’

3. The Suspension Was Imposed Elsewhere

At that time, a bhiksu at one dwelling place had been subjected by the Sangha to a karma of suspension. He then went to another dwelling place and addressed the Sangha as follows:

“Venerable elders! I have been suspended. I have now practiced the appropriate disciplinary observance, and my mind has become compliant. I ask the Sangha to perform for me the karma of lifting the suspension.”

The bhiksus then performed for him the karma of lifting the suspension. When they had finished, they asked:

“Venerable one! For what matter were you suspended?”

“Venerable elders! Since the Sangha has already completed the karma of lifting my suspension, why ask any further?”

The bhiksus reported the entire matter to the Blessed One. The Buddha said:

“It is just as that bhiksu has said. (465b) Therefore, when the Sangha performs a karma to lift a suspension, it should first ask about the matter. If it failed to ask before lifting the suspension, it should not ask afterward. Why did the Sangha here lift a suspension imposed through a karma performed by the Sangha elsewhere?

“If the Sangha elsewhere performed the karma of suspension and the Sangha here lifts that suspension, the members commit a Vinaya-transgression offense.

“If a suspended bhiksu goes elsewhere, he should say:

“‘Venerable elders! I have been suspended and have practiced the appropriate disciplinary observance. My mind has become compliant. I ask the Sangha to lift my suspension.’

“The Sangha should then ask:

“‘Venerable one! For what matter were you suspended?’

“If he replies:

“‘I had done nothing at all, yet I was suspended,’

“then they should say:

“‘Venerable one! Since you had done nothing and yet were suspended, let us here partake together of the Dharma-food and the material food.’

“But if he says, ‘There was a matter for which I was suspended,’ the Sangha should tell him:

“‘Venerable one! Return to that place and have the Sangha there lift your suspension.’

“If all the members of the Sangha at that monastery have departed, died, left the monastic life, or gone elsewhere, so that no members of the Sangha remain, he should be asked:

“‘For what offense were you suspended?’

“If he replies, ‘I was suspended for that matter, but now my mind has become compliant, I have recognized my fault, and I have observed the appropriate disciplinary practice,’ then his suspension should be lifted.

“Thus ends the Vinaya section. This is called ‘performing the karma of suspension elsewhere.’

4. The Forest of Opened Eyes

Before the Buddha prohibited bhiksunis from staying in secluded places, Mahaprajapati Gautami and five hundred bhiksunis practiced meditation in the Forest of Opened Eyes. They had gone forth from the Sakya, Malla, and Licchavi clans, and they were all young and beautiful women. During the first watch of the night, while those bhiksunis were sitting in meditation, lustful young men came intending to violate their chastity.

The bhiksunis used their supernatural powers to escape. During the middle and final watches of the night, they again sat in meditation, and those young men again came to molest them as before. Those who were awake and quick-witted used their supernatural powers to escape, but those who had dozed off and were dull-witted had their chastity violated by the men.

Consequently, doubts arose in their minds as to whether they had committed an offense. The other bhiksunis said to them:

“You have committed a Parajika offense.”

“I experienced no pleasure. I do not know whether or not I committed an offense.”

The bhiksunis then related the matter to Mahaprajapati. Mahaprajapati in turn reported the entire circumstance to the Blessed One. The Buddha said:

“Those arhat bhiksunis had eradicated greed, hatred, and delusion. Since they experienced no sensual pleasure, they committed no offense.”

Thus ends the Vinaya section. This is called “the Forest of Opened Eyes.”

5. A Female Non-Buddhist Renunciant

When the Buddha was dwelling in the Sakya monastery at Kapilavastu, a bhiksu, when it was time to seek alms, donned his robe and entered Kapilavastu to seek alms. He encountered a female non-Buddhist renunciant named Sundari, who was young and beautiful. Wearing a newly dyed robe, holding a three-pronged staff in one hand and a water vessel in the other, she was walking ahead of him along the street. Seeing her, desire arose in the bhiksu's mind, and he followed behind her. At that time, a cow that had just given birth gored the bhiksu with its horns and tossed him onto the woman, (465c) causing doubt to arise in his mind as to whether he had committed an offense. The bhiksus reported the entire matter to the Blessed One. The Buddha asked the bhiksu:

“What kind of mind did you have?”

“A mind of lust, Blessed One!”

“When the cow gored you with its horns, what kind of mind did you have?”

“A mind of fear, Blessed One!”

“Whenever there is a mind of lust, there is no fear at all; and whenever there is a mind of fear, there is no mind of lust. By following behind a woman with a mind of lust, one commits a Vinaya-transgression offense with every step.”

Thus ends the Vinaya section. This is the case of the female non-Buddhist renunciant.

6. Making an Appointment

When the Buddha was dwelling in the city of Sravasti, a bhiksu, when it was time to seek alms, donned his robe, took his bowl, entered the city of Sravasti, and went from house to house seeking alms in due order. When he came to a certain house, a woman said to him:

“Bhiksu! If you want to do that act, come here.”

“The discipline of a bhiksu does not permit me to do that act.”

“If you refuse to do it, I will injure my own body and then cry out, ‘The bhiksu raped me!’”

“I must return to the monastery first, and then I will come.”

“You are a Sramana, a son of the Sakyans, and must not speak falsely. Since you have made an appointment, you must come.”

“Yes.”

The bhiksu then reported the entire matter to the Blessed One. The Buddha said:

“Those are unlawful words and should not be heeded. If they have been heeded, no promise should be made. But if a promise has been made, he must bring many bhiksus with him when he goes there.”

Thereupon, that bhiksu brought many bhiksus with him and went there, saying:

“Madam! We have come.”

“Welcome, venerable sirs.”

Thus ends the Vinaya section. This is called “making an appointment.”

7. Not Contemplating Stillness

When the Buddha was dwelling in the city of Sravasti, a bhiksu sat alone beneath a tree contemplating stillness and then declared, “I have attained the fruit of arhatship.”

When the other bhiksus heard him speak in this way, they said:

“Venerable one! Without having truly attained it, you claim to have attained a superhuman state. You have committed a Parajika offense.”

– Venerable sir! I did not claim for myself a state beyond that of ordinary humans. Sitting beneath a tree, I contemplated the perception of emptiness and stillness, and then said, “I have attained arhatship.”

The bhikkhus then reported the entire matter to the Blessed One. The Buddha asked that bhikkhu:

– Is it true that, without having attained a state beyond that of ordinary humans, you claimed to have attained such a state?

– Blessed One! I did not claim to have attained a state beyond that of ordinary humans. Sitting alone beneath a tree, I contemplated the perception of emptiness and stillness, and then said, “I have attained arhatship.”

– To describe that contemplation of emptiness and stillness as a state beyond that of ordinary humans constitutes a sthulatyaya offense.

Thus ends this Vinaya section. This is called “the perception of emptiness and stillness.”

8- The Suha River.

When the Buddha was staying at Vaisali, the Sangha of bhikkhus assembled in one place, and Venerable Mahamaudgalyayana said:

– Venerable sirs! When I entered the formless meditative attainment, I heard the sound of the elephants flapping their ears as they drank from the Suha River.

The bhikkhus said:

– (466a) That is impossible. When one enters the formless meditative attainment, one transcends every perception of form; how could one still hear sounds? You have spoken a falsehood and must be subjected to a formal act of censure.

They therefore convened the Sangha of bhikkhus. The Buddha traveled through the air by his supernormal power and arrived there. Although he knew what had happened, he asked the bhikkhus:

– What are you doing?

The bhikkhus then reported the entire matter to the Blessed One, up to the point that he had spoken a falsehood and must be subjected to a formal act of censure.

The Buddha said to the bhikkhus:

– Maudgalyayana truly attained the formless meditative attainment, but he did not yet clearly discern the characteristics of entering and emerging from it. He heard the sound while emerging from the attainment, not while entering it.

The Buddha then turned to Maudgalyayana and said:

– You should distinguish these things and understand them clearly.

Thus ends this Vinaya section. This is called “the Suha River.”

9- The Assembly Hall.

When the Buddha was staying in the city of Sravasti, the bhikkhus assembled in one place and discussed among themselves:

– Does the pillar in this Hall of the Good Dharma support the roof beam?

Venerable Maudgalyayana said:

– It supports the roof beam.

At that time, a bhikkhu who had not yet completed a rains retreat said:

– It does not support it.

They asked:

– By how much does it fail to touch it?

He replied:

– By the width of a hair.

The bhikkhus then sent a bhikkhu possessing supernormal powers to examine whether the pillar touched the beam or not.

After examining it, he returned and said:

– It does not touch it.

They asked:

– By how much does it fail to touch it?

He replied:

– It fails to touch it by the width of a hair.

The bhikkhus then said to Maudgalyayana:

– You did not know whether it touched the beam or not, so why did you say that it did? You have spoken a falsehood and must be subjected to a formal act of censure!

The Sangha therefore assembled to perform the formal act of censure. At that time, the Buddha traveled through the air by his supernormal power and arrived there. Although he knew what had happened, he asked the bhikkhus:

– What are you doing?

– Blessed One! Venerable Mahamaudgalyayana, and so forth, said that the pillar touched the beam when it did not. He has spoken a falsehood, and we intend to perform a formal act of censure against him.

The Buddha then asked the bhikkhu who had not yet completed a rains retreat:

– How did you know that it did not touch the beam?

– Blessed One! I once practiced meditation in that Hall of the Good Dharma.

The Buddha then said to Mahamaudgalyayana:

– Why did you not examine it carefully? Go and examine it again according to the truth.

Thus ends this Vinaya section. This is called “the Hall of the Good Dharma.”

10- General Siha.

When the Buddha was staying in the city of Vaisali, King Ajatasatru was at enmity with the Licchavis of Vaisali. The king wished to lead the four divisions of his army to attack the Licchavis. Upon hearing that the king’s army was approaching, General Siha of Vaisali went to Venerable Mahamaudgalyayana and asked:

– Venerable sir! Who will prevail in this battle—King Ajatasatru or we?

– The king will prevail.

– Is there an omen foretelling this?

– I saw the nonhuman beings of the two countries fighting, and the king’s nonhuman beings prevailed; therefore, the king will also prevail.

Upon hearing this, General Siha recruited five hundred courageous young men from the country and asked them:

– Should we die as cowards, or should we be courageous men who plunge into a pit of fire and live?

– We should be courageous men and live, and moreover rescue our relatives and dependents.

(466b) When King Ajatasatru heard what Mahamaudgalyayana had said, he was unafraid and advanced slowly and leisurely upstream along the Ganges. General Siha concealed his troops in ambush and launched a surprise attack before the armies had joined battle, thereby utterly defeating the enemy forces. Taken by surprise and having no reinforcements, King Ajatasatru passed through grave danger and escaped death. He returned to his country alone on a single horse and reproached Maudgalyayana:

– Because of Venerable Mahamaudgalyayana, the affairs of my kingdom have been brought to the brink of ruin.

After General Siha of the Licchavis of Vaisali had defeated the enemy army, he joyfully said:

– Maudgalyayana frightened me, and because of that I gained a great victory. Although his statement was incorrect, I am deeply indebted to that false statement.

At that time, the bhikkhus heard that King Ajatasatru was angry with the Licchavis and also resentful toward Maudgalyayana. They discussed among themselves:

– Venerable Mahamaudgalyayana did not know who would win and who would lose, yet he spoke a falsehood.

The Sangha of bhikkhus then assembled, intending to perform a formal act of censure against Maudgalyayana. The Buddha traveled there by his supernormal power. Although he knew what had happened, he asked the bhikkhus:

– What do you intend to do?

– Blessed One! Mahamaudgalyayana, and so forth, spoke a falsehood. We intend to perform a formal act of censure against him.

– Maudgalyayana saw what would happen at first but did not see what would happen afterward.

The Buddha then told Maudgalyayana:

– You should examine such matters carefully.

Thus ends this Vinaya section. This is called “the case of General Siha.”

11- The Male Child.

When the Buddha was staying in the city of Sravasti, Mahamaudgalyayana had a lay donor with whom he was acquainted. The man’s wife was pregnant, and she asked him:

– Venerable sir, will I give birth to a son or a daughter?

– You will give birth to a son.

She asked him the same question three times, and each time he told her that she would give birth to a son. But when the child was born, it was a daughter. The mother then reproached him:

– Maudgalyayana has told falsehoods throughout his life. He said that I would give birth to a son, yet I gave birth to a daughter. He spoke in this way only to please people.

When the bhikkhus heard this, they wondered:

– Why did Venerable Mahamaudgalyayana fail to distinguish the matter properly and speak a falsehood? He must be subjected to a formal act of censure.

They then convened the Sangha of bhikkhus. The Buddha traveled there by his supernormal power. Although he knew what had happened, he asked the bhikkhus:

– What do you intend to do?

– Blessed One! Mahamaudgalyayana... spoke a falsehood. We intend to perform a formal act of censure against him.

– Maudgalyayana saw that the child was formerly a boy, but he did not see what happened in the interval. The yaksha Misu switched the children: to the household that needed a daughter, he gave a son; and to the household that needed a son, he gave a daughter.

The Buddha then told that person:

– Go and say to the other household: “The Blessed One has declared that the daughter is yours and the son is mine.”

They went there to discuss the matter and finally agreed to exchange the children with one another.

Thus ends this Vinaya section. This is called “the case of the male child.”

12- The Licchavi Youth.

When the Buddha was staying in the city of Vaisali, at the time for the alms round he put on his robe, took up his bowl, and entered the city of Vaisali to seek alms together with many bhikkhus. At that time, a Licchavi youth was amusing himself in an upper chamber with five hundred courtesans. Seeing him from afar, the Buddha smiled. The bhikkhus then asked the Buddha:

– Blessed One! For what reason did the Blessed One smile? (466c)

– Seven days from now, this man will die and fall into hell.

Ananda then addressed the Buddha:

– Blessed One! Is there any means by which he may be kept from falling into hell?

– If this man goes forth in the Dharma of the Tathagata, he will be delivered. Ananda, go and teach him, exhorting him to go forth.

Ananda obeyed the Buddha’s instruction, went there, and exhorted the man; in the end, he went forth. The Buddha further instructed Ananda:

– Tell the bhikkhus to protect this man and not allow him to violate the precepts and incur a grave offense.

The bhikkhus obeyed the instruction and placed this bhikkhu in a room, then locked the door from the outside. Consequently, the bhikkhu died after being afflicted by a harmful draft. When the bhikkhu’s relatives came and saw that he had died, they were deeply grieved. The Buddha then recited this verse for them:

Though for a hundred thousand years a person

Should make offerings to a hundred arhats,

It would not equal, for a single night,

Going forth and cultivating the holy life.

By relying upon this blessed merit,

One is freed from six hundred,

Six thousand and sixty years

Of suffering in the three evil paths.

At that time, the bhikkhu who had locked the door became doubtful and remorseful, and he reported the entire matter to the Blessed One. The Buddha asked him:

– With what intention did you lock the door?

– Blessed One! I acted with a beneficial intention, fearing that he might violate the precepts and incur a grave offense.

– Because you locked the door from the outside, you committed a Vinaya transgression.

Thus ends the Vinaya section. This is called the case of the Licchavi youth.

13. The Four Men Who Abandoned Fighting

When the Buddha was residing in the city of Vaishali, four men who had abandoned fighting wished to go forth and entered the gate of Vaishali together. Suddenly, they encountered an old enemy. At that moment, seeing that the gatekeeper had a bow, one man took hold of the bow, another drew it, and another shot, but the enemy did not die. The fourth man then shot, and the enemy died immediately.

In the case of the man whose shot killed and the man whose shot did not kill, those two should not be admitted to the going forth. If they have already gone forth, they should be expelled. In this case, the man who took hold of the bow and the man who drew it should not be admitted to the going forth. If they have already been admitted, they should be allowed to remain. If they later commit evil, they must be expelled. In general, such violent men should not be admitted to the going forth. Whoever admits them to the going forth and confers full ordination upon them commits a Vinaya transgression. This is called the case of the four men who abandoned fighting.

14. The Case of the Upper Story

When the Buddha was residing in Rajagriha, there was a bhikkhu who had perfected the contemplation of impurity. Becoming disgusted with the body, he leapt from an upper story to the ground to take his own life. At that moment, a father and son were below, weaving bamboo baskets. The bhikkhu fell directly upon the father, causing him to die immediately. The son then dragged the bhikkhu before the king and said:

– Great King! This bhikkhu killed my father.

(467a) The king then asked the bhikkhu:

– Venerable sir, you are one who has gone forth. Why did you kill a man?

– Great King! I had become disgusted with this body, so I leapt from the upper story to the ground and happened to fall upon this man’s father. Such is the truth.

On hearing this, the king ordered that the bhikkhu be released. Seeing this, the son complained resentfully:

– Great King! Why is a murderer not held accountable?

The king then used skillful means to dispel the man’s resentment and commanded:

– Return to the upper story, have the bhikkhu stand below on the ground, and then leap down upon him and kill him to avenge your father.

Because the man cherished his own life, he did not dare to leap down. The bhikkhu then became doubtful and reported the entire matter to the Blessed One. The Buddha asked him:

– With what intention did you leap down?

– Blessed One! I did so because I was disgusted with this body.

– Bhikkhu! Because you leapt down without first looking below, you committed a Vinaya transgression.

Thus ends the Vinaya section. This is called the case of the upper story.

15. Moving Stones

When the Buddha was residing in Rajagriha, an elderly man and his son went forth and then ascended Mount Gridhrakuta together. The son went ahead and, seeing stones in the middle of the path, thought: “I must clear the road and make the path level and unobstructed so that it will be easy to ascend.” He then moved the stones. Unfortunately, one stone rolled down and struck his father, causing him to die immediately. The son was distressed and became doubtful, thinking: “I have committed two harmful deeds: killing a person and killing my father.” With this thought, he reported the entire matter to the Blessed One. The Buddha asked him:

– With what intention did you move the stones?

– Blessed One! I wished to clear the road so that my father could walk more easily.

– By moving stones in the middle of the road, you committed a Vinaya transgression.

16. The Hot Spring

When the Buddha was residing in the Kalandaka Bamboo Grove at Rajagriha, a bhikkhu entered a hot spring to bathe. Sensual desire arose in him, and when his male organ became erect and touched the water, he emitted semen. Consequently, he became doubtful and remorseful, and he reported the entire matter to the Blessed One. The Buddha asked him:

– With what state of mind did you bathe?

– Blessed One! With a mind of lust.

– You committed a Sanghadisesa offense.

Thus ends the Vinaya section. This is called the case of the hot spring.

17. The Courtesan

When the Buddha was residing in Rajagriha, at the proper time a bhikkhu donned his robe, took his bowl, entered the city, and went on almsround from house to house. When he came to the house of a courtesan, she invited him, saying:

– Bhikkhu! Come inside and let us do that deed together.

– The Blessed One has established a precept forbidding that deed.

– I know that the Blessed One has established a precept forbidding sexual intercourse, but you may engage in intercourse inside the vagina and then emit semen outside.

The bhikkhu then engaged in sexual pleasure with her. Afterward, he became doubtful and remorseful, and he reported the entire matter to the Blessed One. The Buddha taught:

– If one engages in sexual pleasure inside the vagina and emits semen outside, or stimulates oneself outside and emits semen inside, or engages in sexual pleasure inside and emits semen inside—if there is contact by even the slightest amount, as small as a sesame seed—one commits a Parajika offense.

Thus ends the Vinaya section. This is called the case of the courtesan.

18. Sambadha

(467b) When the Buddha was residing in Rajagriha, Venerable Pilindavatsa was living in a village. At the proper time, he donned his robe, took his bowl, and went on almsround from house to house. After obtaining food, he entered the home of a cowherd to partake of his meal. A girl came to him weeping. He asked her:

– Why are you crying?

– Venerable sir! Today is a festival, and everyone is happily going to attend. I alone have no clothing and therefore cannot go. How could I not cry?

The venerable one then magically manifested various kinds of garments adorned with all manner of jewels, necklaces, gold, and silver, and gave them to her. Having received the garments, she went to attend the festival.... When the king heard of this, he summoned her and asked:

– Where did you obtain these precious necklaces?

– Venerable Pilindavatsa gave them to me.

The king then summoned the bhikkhu and asked:

– Venerable sir, where did you obtain precious materials of a kind that does not exist in this world?

The bhikshu then took his khakkhara staff and struck the wall and the bed, whereupon they were all transformed into gold. He then said:

– Śūdra, where does gold come from? It comes precisely from this.

The king then said:

– Venerable sir, you possess great supernormal powers. Please return now.

At the same time, he also allowed the cowherd girl to return home.

When the bhikshus heard that Pilindavatsa had manifested a miraculous feat and caused the cowherd girl to be arrested, they decided to perform a formal act of censure and assembled the Bhikshu Sangha. At that time, the Blessed One used his supernormal powers to come there. Although he already knew, he nevertheless asked the bhikshus:

– What are you doing?

– Blessed One! Pilindavatsa manifested a miraculous feat, and so forth, causing the cowherd girl to be arrested.

The Buddha then asked Pilindavatsa:

– Is it true that you manifested a miraculous feat, causing the cowherd girl to be arrested?

– Blessed One! I did not deliberately manifest a miraculous feat in order to have the cowherd girl arrested. I acted only out of loving-kindness.

The Buddha then said to the bhikshus:

– Since this was Pilindavatsa’s great supernormal power, there is no offense.

Thus ends the Vinaya section.

Furthermore, when the Venerable Pilindavatsa was staying in a village, he himself plastered his dwelling. When King Bimbisara arrived and saw the venerable one plastering his own dwelling, he asked him:

– Venerable sir, what are you doing?

– Śūdra! I am plastering my dwelling.

– Do you have no one to command? I shall provide you with gardeners.

– There is no need, Śūdra.

The king made the offer three times, but the venerable one still declined to accept. When the people of the village heard this, they came to him and pleaded:

– Venerable sir! Please accept us as your gardeners, and we shall attend upon you.

– If all of you are able to undertake and observe the five precepts, I shall accept you.

– We are able to undertake and observe them.

Thus, he accepted them, had them all undertake the five precepts, and instructed them to observe fasting days and cultivate virtue. Because of this, the village became rich and prosperous. But later, bandits came from outside and plundered its women, girls, and property. The people of the village then came and said to him:

– Venerable sir! The bandits came and seized our sons, daughters, and money; in a single day (467c), everything was gone.

The Venerable Pilindavatsa then entered the samadhi of loving-kindness. Seeing the bandits driving those people away, he said to them:

– Śūdras! Why are you carrying off my gardeners?

He immediately conjured a great chasm, causing the gardeners to remain on this bank while the bandits stood on the opposite bank. He then said:

– Śūdras! Go away.

When the bhikshus heard of this, they said:

– Pilindavatsa is himself a robber who has gone and robbed other robbers. A formal act of censure must be performed against him.

The Bhikshu Sangha then assembled to examine this matter. At that time, the Blessed One used his supernormal powers to come there. Although the Buddha already knew, he nevertheless asked the bhikshus:

– What are you doing?

– Blessed One! Pilindavatsa is himself a robber who has gone and robbed other robbers. We intend to perform a formal act of censure against him.

The Buddha then asked Pilindavatsa:

– Did you truly do this?

– Blessed One! I am not a robber who went and robbed other robbers. It was only because the people of the village came weeping and reported the matter to me that I acted in this way out of loving-kindness.

– This was a great supernormal power. There is no offense.

Thus ends the Vinaya section.

THE MAHASANGHIKA VINAYA

End of the twenty-ninth fascicle.