摩訶僧祇律

EXPLANATION OF THE NINTH MISCELLANEOUS RECITATION CHAPTER

COOKING IN LIVING QUARTERS AND COOKING FOR ONESELF

When the Buddha was dwelling at the Khoáng Dã monastery, receiving offerings from devas and people, the kitchen was located within the Sangha compound. Water from washing rice and dirty water from washing bowls flowed out into the alleyways, and worldly people criticized them, saying:

– Why are the living quarters and kitchen of the Sakyaputra ascetics not separated from each other?

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

– You truly deserve the criticism of worldly people. From now on, I do not permit a kitchen to be built within the living quarters so that water from washing rice flows outside. A kitchen should not be built to the east or north, but should be built to the south or west. If a bhikkhu builds a kitchen inside and allows water from washing rice to flow outside, he commits a Vinaya-transgression offense.

Furthermore, when the Buddha was traveling through the country of Kosala, he came to the Brahmin village of Ha Đế. The circumstances concerning the gruel were as explained above, up to the Buddha's prohibition against cooking in living quarters.

Furthermore, when the Buddha was traveling through the country of Kosala, he came to the Brahmin village of Cố Thạch. At that time, an elderly barber and his son had both gone forth. Hearing that the Buddha had arrived, they intended to cook gruel. The circumstances concerning the gruel were as explained above, up to the Buddha's prohibition against cooking in living quarters and cooking for oneself.

Furthermore, when the Buddha traveled to the country of Ương Cầu Đa La, the Brahmin ascetic Chi Ni Da Loa Kế heard that the Blessed One had arrived. He therefore built quarters for the Sangha and a kitchen, and then sent someone to invite the Buddha. The Buddha told Upali:

– Go there early and formally accept the cooking house for the Sangha. Do not let the beginning of the night pass; if that time passes, it is designated as a dwelling of the Sangha and may not be used as a kitchen.

Upali then asked the Buddha:

– Blessed One! May a separate roofed structure be made into a kitchen?

– It may.

– Blessed One! May two connected rooms, each with a separate roof, be used?

– They may.

– May two connected rooms beneath the same roof be used?

– They may.

– May two separate places, each with a separate roof, be used?

– They may.

– May a place separated on one side, two sides, three sides, or on every side be used?

– It may.

– May a place across a road be used?

– It may.

– May the upper story and lower story be used?

– They may. There may also be a tree whose roots are in a lawful area (477b) while its branches and leaves extend over an unlawful area; or whose roots are in an unlawful area while its branches and leaves extend over a lawful area; or whose roots, branches, and leaves are all in an unlawful area; or whose roots, branches, and leaves are all in a lawful area.

A separately roofed place: The Sangha may use such a place as a kitchen. In this manner, up to a separate room with a separate roof, the Sangha may use any of them as a kitchen. Likewise, a place separated on one side, two sides, three sides, or on every side may be made into a kitchen.

Across a road: If the two sides of the road are pure and lawful, but the space between them is impure and unlawful, and a vessel of milk and so forth is placed in the middle of the road, openings should be made at both ends so that the milk flows into the lawful area; it may then be taken and used. If sacks containing grain, flour, or beans are placed directly in the middle of the road, both ends may be opened and their contents taken. If mustard greens, onions, or sugarcane are placed in the middle of the road, they may be cut and used, and remain lawful.

The upper and lower stories: Both the upper story and the lower story may be used as kitchens.

Roots in a lawful area and branches and leaves in an unlawful area: If a tree's roots grow in a lawful area while its branches and leaves extend over an unlawful area, and fruit falls to the ground, it should immediately be picked up and stored in the kitchen. If it is not picked up and the beginning of the night passes, it becomes impure and unlawful.

Roots in an unlawful area and branches and leaves in a pure area: If a tree grows in an unlawful area while its branches and leaves spread over a pure area, fruit that falls to the ground is pure and may be taken whenever desired.

Both are impure: If a tree grows in an unlawful area and its branches and leaves also spread over an unlawful area, when fruit falls, it should be picked up and stored in the kitchen. If it is not picked up immediately and the beginning of the night passes, it is impure.

Both are pure: If a tree grows in a pure area and its branches and leaves also spread over a pure area, when fruit falls, it is pure and may be taken whenever desired. This is called “both are pure.”

If radishes, onions, or vegetables grow in an impure area and one wishes to gather them, they should be gathered at the proper time and stored in the kitchen. If they are not gathered at the proper time and the beginning of the night passes, they are impure.

If thieves come to steal vegetables or fruit but are discovered, and in their alarm abandon the vegetables or fruit and flee for their lives, then if we need those things, they should be taken immediately and stored in the kitchen. If one says, “I will take them tomorrow morning,” then when the beginning of the night has passed, they are impure. If one did not know when the thieves abandoned them, but sees them only later, whether early or late, they should be taken and stored in the kitchen. If they are not taken and the beginning of the night passes, they are impure.

If melons or gourds grow in an unlawful area, when gathered they should be stored in the kitchen. If they are not stored there and the beginning of the night passes, they are impure.

If a donor gives unhusked rice at a residence of the Sangha and it is spilled in an unlawful area, it should immediately be swept up and stored in the kitchen. If it is not swept up and the beginning of the night passes, it is impure.

If laypeople bring cakes, noodles, or dry provisions to the monastery and ask to stay overnight, and on departing the following morning give them to a bhikkhu, the food is pure. If the bhikkhu thinks, “When they leave tomorrow, they will surely give it to me,” then when they give it, it is considered impure. (477c) The same applies if they bring vegetables or fruit and ask to stay. If they transport grain and rice there, fill the kitchen storehouse, and place what remains in the Dharma hall, warming room, well shelter, woodshed, or outside in the courtyard, then if those are unlawful areas, the remainder should be moved immediately after the unloading is completed, whether at the beginning, middle, or end of the night. If it is not moved and the beginning of the night passes, it is impure.

If a new residence is to be built, the bhikkhu overseeing the work should measure it with a cord and designate one place as the Sangha's kitchen and another as the Sangha's dwelling. He should say: “Within this area, this place is to be the kitchen of the Sangha,” and then put it to use. If it is not put to use and the beginning of the night passes, it is impure. A kitchen should be designated according to what is needed. After the kitchen has been designated, the dwelling, warming room, Dharma hall, gatehouse, bathhouse, woodshed, and well shelter should then be designated.

If a donor says:

– It should not be designated in advance. Wait until construction is finished and a meal offering has been presented to the Sangha; then let the Sangha designate it as it wishes.

When construction is finished, the Sangha should say: “The Sangha shall use the lower, middle, and upper stories as kitchens.” Once they have been designated, they become kitchens, though they may also be inhabited. If they still have not been put to use, they may nevertheless be used during turmoil in the country or before a king has ascended the throne. They may also be used when the former king has died and the new king has not yet ascended the throne.

If they still have not been put to use, they may also be used when the village associated with the residence has been deserted for two years. Here, the village may be deserted while the residence is not deserted; the residence may be deserted while the village is not deserted; both the village and the residence may be deserted; or neither the village nor the residence may be deserted. If food is stored here without the place having been designated, it is impure.

This is called cooking within living quarters.

Cooking for oneself: A bhikkhu must not cook food for himself. If he is ill, he should have a kappiya attendant cook it. If there is no kappiya attendant, but there is a clean copper pot unstained by oil or grease, he should wash it thoroughly, kindle the fire himself, and bring the water to a boil; then he should tell a kappiya attendant to put in the rice.

After the rice has been put in, the bhikkhu must not tend the fire himself, but should have the kappiya attendant tend it. When the pot comes to a boil, if the kappiya attendant needs to go somewhere, the bhikkhu may continue tending the fire until the food is cooked; however, he must take care not to let anything unsuitable fall into it. The same applies when parboiling meat or wilting vegetables; once he has received them, he may cook them fully himself.

Likewise, when preparing ginger water, he must not cook it himself but must have a kappiya attendant prepare it. If food obtained on almsround has grown cold, he may reheat it, and there is no offense. If the kappiya attendant is ill, another kappiya attendant should be asked to cook gruel and bring it to him.

If there is no kappiya attendant, then after the rice has been washed clean, he may cook it himself. If there is gruel that has been kept overnight, it must not be eaten.

This is called cooking at one’s sleeping place and cooking for oneself.

(478a)

RECEIVING RAW MEAT.

When the Buddha was staying in the wilderness, at that time the group of six bhikkhus carried pieces of raw meat and raw fish. People criticized them, saying:

“Why do these śramaṇas not go on almsround, but instead walk about carrying pieces of raw meat and raw fish? These are corrupt men; what spiritual conduct could they possibly have?”

The bhikkhus then brought this matter before the Blessed One. The Buddha had the group of six bhikkhus summoned. When they arrived, the Buddha asked:

“Is it true that you did this?”

“It is true, Blessed One!”

“Bhikkhus! From now on, I do not permit the receiving of raw meat. If a bhikkhu is ill, he may have a kappiya attendant parboil the meat, then receive it and continue cooking it until it is done.

If a bhikkhu is walking in meditation or sitting in meditation in a forest and sees beneath a tree some meat left over from a muntjac or deer, then, if he needs it, he must not take it himself but should inform a kappiya attendant. If he takes it himself, he must not eat it himself, but should give it to the gardener or to a novice. The same applies if he sees meat left behind by a hawk.

When a bhikkhu goes on almsround, if he receives dried meat that has already been roasted, he may accept it. There is a kind of creature called Kuya that has no intestines; it swallows pieces of meat and then spits them out. If a bhikkhu needs such meat, he is permitted to take it.

But he must not take raw grain, such as white rice grain, red rice grain, barley, or wheat; none of these may be taken. If a boil or rash appears on his body and wheat is needed for application, he should have a kappiya attendant wash it clean, after which he may take it in his own hands, grind it, and apply it to the sore; but he is not permitted to eat it. If there is unhusked rice or barley in the kitchen that has already been milled, a bhikkhu who needs it may take it, but he must not eat it.

If there are mung beans, māṣa beans, large beans, small beans, or similar kinds, a bhikkhu who needs them may use them.

This is called receiving raw meat and grain.

TAKING FRUIT ONESELF AND THEN MAKING IT ALLOWABLE.

When the Buddha was staying in the city of Śrāvastī, King Prasenajit had an Ambala orchard that was laden with fruit. The king asked the orchard keeper:

“Do the bhikkhus often come to eat the fruit?”

“If Your Majesty does not invite them, how could they come to eat it?”

“Go and invite the bhikkhus to come and eat the fruit.”

The orchard keeper then went to the bhikkhus, bowed his head at their feet, knelt down, placed his palms together, and said:

“The king invites the Sangha to come and eat fruit.”

The bhikkhus went to the orchard and ate the fruit. They ate some and left some scattered all over the ground, and they also took fruit away with them. Consequently, the orchard keeper was unable to present fruit to the king. The king asked:

“Why have you not brought me any fruit?”

The orchard keeper then reported the entire matter to the king. Hearing this, the king was displeased and reproached them:

“The bhikkhus should merely have eaten the fruit. Why did they pick it and throw it on the ground, and even take some away for others?”

The bhikkhus then brought this matter before the Blessed One. The Buddha had that bhikkhu (478b) summoned. When he arrived, the Buddha questioned him fully about the matter described above:

“Is it true that you did this?”

“It is true, Blessed One!”

“You needed only to eat the fruit. Why did you pick it, throw it on the ground, and then carry it away? What did you intend to do with it?”

“Blessed One! I took it away to store it for eating.”

“Why did you take it away and store it for eating? From now on, I do not permit the eating of Ambala fruit.”

On another occasion, when the Buddha was staying in the city of Rājagṛha in the Ambala orchard of the youth Jīvaka, Jīvaka asked the gardener:

“Do the bhikkhus eat Ambala fruit?”

“The Blessed One does not permit it.”

Upon hearing this, Jīvaka went to the Blessed One, bowed his head at his feet, and stood to one side. He said to the Buddha:

“Blessed One! Ambala is a fruit now in season. I beseech the Blessed One to permit the bhikkhus to eat it.”

“From now on, I permit fruit to be eaten after its skin has been made allowable.”

The bhikkhus then had kappiya attendants peel the fruit completely before eating it. The kappiya attendants complained:

“The skin can also be eaten. Why do you have us peel it all off?”

The bhikkhus brought this matter before the Blessed One. The Buddha said:

“There is no need to peel off all the skin. It is sufficient to scrape the skin with a fingernail and then eat the fruit. However, one must not take it oneself and then eat it. First, one should have a kappiya attendant scrape it with a fingernail, and only then may it be eaten.”

If a bhikkhu is walking in an orchard and sees fruit that has fallen to the ground, then, if he needs it, he should have a kappiya attendant pick it up.

If he picks it up himself, he must not eat it himself, but should give it to the gardener or to a novice. If ripe fruit falls to the ground and splits open, it is regarded as having had its skin made allowable; he may take it, pry out the seed, and eat it.

If fruit has been pecked by a bird or has struck something and split open—even if the opening is only as small as a mosquito’s footprint—it is regarded as having had its skin made allowable; he is permitted to pry out and discard the seed and then eat the fruit.

If he wishes to eat the seed, it must be roasted before he is permitted to eat it.

If he peels it completely but eats the seed without roasting it, he commits a pācittiya offense.

If he roasts it but does not peel it completely, he is permitted to eat both the skin and the seed.

If he neither roasts it nor peels it completely and then eats it, he commits one pācittiya offense and one vinaya-transgression offense.

If he performs both procedures, there is no offense. This is called taking fruit oneself and then making its skin allowable for eating.

Summary verses:

Vinaya and the adjudication of matters,

Obstruction and non-obstruction,

Bhikkhunīs and cooking for oneself,

Cooking food at one’s sleeping place,

Receiving raw meat and grain,

Taking something oneself and later using it,

Peeling and roasting it:

Thus ends the sixth chapter.

HEAVY PROPERTY.

When the Buddha was staying in the city of Śrāvastī, at that time the bhikkhus sold beds and mattresses belonging to the Sangha, lent them to others, or took them for their private use. The bhikkhus brought this matter before the (478c) Blessed One. The Buddha had that bhikkhu summoned. When he arrived, the Buddha asked:

“Is it true that you did this?”

“It is true, Blessed One!”

“From now on, I do not permit a bhikkhu to sell beds or mattresses belonging to the Sangha, lend them to others, or take them for private use. Even when the entire Sangha has assembled, it is still not permitted to sell them, lend them to others, or take them for private use. Whoever sells them, lends them to others, or uses them privately commits a vinaya-transgression offense.”

What is called heavy property? It includes such things as beds and mattresses, ironware, earthenware, wooden articles, and bamboo articles, as explained in detail in the rule concerning theft. These are called items of heavy property.

If a donor offers the Sangha beds, mattresses, gouzhi, rugs, folded cushions, belts, small knives, spoons, parasols, fans, leather shoes, needle cases, nail clippers, or watering vessels, then among these, heavy articles such as beds, mattresses, gouzhi, belts, folded cushions, and rugs should be assigned to the Sangha of the four directions; the other light articles should be distributed. If the donor says, “All of them should be distributed,” then they should be distributed according to the donor’s wishes. If the donor says, “All of them are offered to the Sangha of the four directions,” then they must not be distributed.

If, while a bhikkhu is traveling on the road, laypeople see him, give rise to joyful faith, and offer him various articles, among which there are heavy articles, these should be given to a monastery near the road by asking the donor to take those beds and mattresses to the bhikkhus at a certain monastery. If the donor says, “I have firmly resolved to give them to you; why ask me anything further?” the bhikkhu should say, “They may also be left here to provide for visiting members of the Sangha, whereby you will gain much merit.” If the donor says, “That cannot be!

I have already made up my mind,” the bhikkhu should say, “Good sir, these are heavy articles and difficult to carry. May they be sold here, so that with the money other ones may be purchased there?” If the donor replies, “As the Venerable wishes,” they may be sold and the money taken there: money from a bed must be used to buy a bed, and money from a mattress must be used to buy a mattress. Likewise, all other things may be sold and purchased as appropriate.

If the donor says, “Distribute all of them,” they must be distributed according to the donor’s wishes. If the donor says, “All of them are offered to the Sangha of the four directions,” they should not be distributed.

There are two kinds of invitations made by donors:

– The first is according to the order of the Sangha.

– The second is a personal invitation to an individual.

Wherever the Sangha receives articles given according to the order of the Sangha, they must be assigned to the Sangha. If someone is invited individually and receives an article, they may use it personally. If there are many beds and mattresses but few pots and pans, the donors should be informed, and some beds and mattresses may then be sold to buy pots and pans. Or, if there are many pots and pans, some may likewise be sold to buy beds and mattresses. If a metal vessel is broken, it may be melted down and cast into a new, larger one. These are called heavy articles.

PROPERTY OF THE DECEASED.

When the Buddha was dwelling at Kuangye, Venerable Ajnata Kaundinya was staying at Jumadi. When it was time to seek alms, Kaundinya put on his robe, took his bowl, and entered the village for alms. After obtaining food, he went to the home of a herdsman whose name was Juni and whose wife was named Sivali, and there took his meal.

The wife, filled with joyful faith, regularly provided him with fresh milk, curds, and clotted cream. (479a) After drinking, he returned to his dwelling and reflected, “What purpose is served by allowing this instrument of suffering, this body, to remain long in the world? I am utterly weary of this body.” He then placed his robes and bowl in one spot beneath a tree in the forest, lay down with his head resting on a rounded stone shaped like an elephant, reclined on his right side, and, with his mind undisturbed, entered nirvana without remainder.

Sivali knew that the time for his arrival was near, so she arranged a bed and seat, swept the place, and set milk and water upon the table to await him. But when the usual time had long passed and he had not come, Sivali thought, “The master comes every day. Why has he not come today?

Could he be ill? Or has some venomous creature killed him?” She then went to see and found him lying beneath a tree. Thinking, “The master is still asleep,” she stood silently and listened.

Hearing no breath, she placed her hand over his heart and found that his body had already grown cold. She said to herself, “Alas! He has passed away.

I must make offerings to his relics!” With this thought, she returned home and told her husband to take an axe, cut fine firewood, pile it into a heap, and cremate the Venerable’s body. They then stood to one side watching and saw four birds of extraordinarily varied colors fly in from the four directions. The birds’ bodies suddenly turned white, and they flew away.

At that time, her husband Juni stood there distressed and unhappy, thinking, “The robes and bowl of this bhikkhu must be surrendered to the king, for the king’s law is very strict, and I fear that other things may also be demanded.” He then carried the robes and bowl to the king and reported:

– These robes and this bowl belonged to the deceased bhikkhu Kaundinya. I respectfully surrender them to Your Majesty!

The king then appraised the robes and bowl at five coins. The judicial official said:

– Since this sramana has passed away, his robes and bowl should be given to the bhikkhus.

The man therefore brought them back and informed the Sangha:

– Venerable Ajnata Kaundinya has passed away, leaving behind these robes and this bowl.

When the bhikkhus saw them, they recognized them as the Venerable’s robes and bowl and asked:

– Did you see anything else?

– Yes! When I cremated him, I saw four birds of extraordinarily varied colors...

The bhikkhus then brought this matter before the Blessed One and asked him:

– What did this mean, Blessed One?

– Those were the four heavenly Maras who wished to see his consciousness, but because they could not see it, they turned white and flew away.

– To whom should these robes and this bowl belong, Blessed One?

– Naturally, they belong to the Sangha.

Furthermore, when the Buddha was dwelling in the city of Sravasti, an ill bhikkhu said to another bhikkhu:

– Elder, please care for me, and I shall give you my robes and bowl.

The ill bhikkhu then passed away. When the bhikkhus assembled and were about to distribute his robes and bowl, the bhikkhu who had nursed him said:

– While this ill bhikkhu was still alive, he said to me, “Please care for me, and I shall give you my robes and bowl.”

The bhikkhus brought this matter before the Blessed One. The Buddha asked:

– Had he given them to you?

– He had not, Blessed One!

– Because he passed away without having given them, he committed a Vinaya transgression. The bhikkhu who nursed him, of course, may not take them.

(479b) Furthermore, when the Buddha was dwelling in the city of Sravasti, an ill bhikkhu said to another bhikkhu, “Please care for me, and I shall give you my robes and bowl,” and then gave him the robes and bowl. After receiving them, that bhikkhu had not yet had them made allowable, but left them beside the sick bhikkhu. The ill bhikkhu then passed away. The bhikkhus brought this matter before the Blessed One and asked:

– How should this matter be handled, Blessed One?

– Had they been made allowable or not?

– They had not, Blessed One!

– That person may not receive them!

Furthermore, when the Buddha was dwelling in the city of Sravasti, an ill bhikkhu said to another bhikkhu:

– Please care for me, and I shall give you my robes and bowl.

He then took them and gave them to him. After receiving them, the other bhikkhu had them made allowable and then left them beside the ill bhikkhu. In due course, the Buddha asked:

– Had they been made allowable?

– They had been made allowable, Blessed One!

– That person is entitled to receive them.

Furthermore, when the Buddha was dwelling in the city of Sravasti, a novice passed away. The bhikkhus asked the Buddha:

– To whom do these robes, bowl, and other requisites belong, Blessed One?

– They belong to his preceptor.

On another occasion, a bhikkhu who had nursed the sick spoke resentfully as follows:

– I nursed the sick regardless of heat or cold, performed so many arduous tasks, went in search of medicines, and even emptied the vessels for urine and excrement. Such being the truth, who deserves to receive these things? Can it possibly be the Sangha?

The bhikkhus brought this matter before the Blessed One. The Buddha taught:

– The bhikkhu who nurses the sick endures hardship; therefore, he should be given the three robes, the bowl, the basin, and any remaining medicines.

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

– Blessed One, may an ill bhikkhu bequeath his possessions to another person?

– He may.

– May he bequeath medicines?

– He may. He may bequeath them by saying: “If I do not recover from this illness, I shall give them; if I recover, I shall not give them.” Or he may bequeath them by saying: “I am going to that village. If I do not reach it, I shall give them; if I reach it, there is no need to give them.”

Or he may bequeath them by saying: “If I die on this journey, I shall give them; if I return, there is no need to give them.”

Or he may make an unconditional bequest: “Whether I live or die, I have firmly resolved to give them”; in that case, they should be given. If he bequeaths them to several persons in succession, the last person shall receive them.

If he gives them to several persons, the person who is present shall receive them.

When a bhikkhu dies or enters nirvana, the door should not immediately be locked. If he has accompanying disciples or dependent disciples who observe the precepts and are trustworthy, the key should be entrusted to them. If they are not trustworthy, the key should be entrusted to the steward, and only after offerings have been made to the relics and the funeral arrangements have been completed should the deceased’s robes and possessions be brought out.

If his accompanying disciples and dependent disciples observe the precepts and are trustworthy, they should be told to bring them out. If they are not trustworthy, the steward should be told to bring them out. If a certain bhikkhu says, “My robes and bowl are also in here,” the matter must be examined.

If that person observes the precepts (479c) and is trustworthy, they should be handed over to him. If he is not trustworthy, they should not be handed over. If a trustworthy person bears witness, they should first be handed over, and the Sangha may afterward formally accept this.

There are three ways of accepting them: accepting them after performing a karman; accepting them after dividing them into shares; and accepting them through mutual exchange.

Handing them over after performing a karman: The one performing the karman should speak as follows:

– Venerable Sangha, please listen! The bhikkhu so-and-so has died and entered nirvana. His robes, bowl, and other miscellaneous possessions should be divided among the Sangha that is present. If the time is appropriate for the Sangha, the Sangha that is present shall perform a karman for the bhikkhu so-and-so. This is the motion.

Venerable Sangha, please listen! The bhikkhu so-and-so has died and entered nirvana. His robes, bowl, and other possessions should be divided among the Sangha that is present. The Sangha that is present now hands the robes, bowl, and other miscellaneous possessions over to the bhikkhu so-and-so. Those venerable ones who consent to handing the robes, bowl, and other miscellaneous possessions over to the bhikkhu so-and-so should remain silent; anyone who does not consent should speak.

The Sangha has consented to handing the robes, bowl, and other miscellaneous possessions over to the bhikkhu so-and-so. The Sangha is silent; therefore, I record the matter thus.

This is called handing them over after performing a karman.

Handing them over after dividing them into shares: When the division into shares has been completed, it should immediately be proclaimed:

– Let each person take his own share.

This is called handing them over after dividing them into shares.

Receiving shares through mutual exchange: Exchanging them mutually, one person with another, is called receiving shares through mutual exchange.

If there are four bhikkhus in a village and one of them dies, the remaining three bhikkhus should divide the possessions among themselves, saying as follows:

– Venerable elders! The bhikkhu so-and-so has died and entered nirvana. These robes, bowl, and other miscellaneous possessions should be divided among the Sangha that is present, but there is no Sangha in this place because there are not four bhikkhus. We who are present should divide them among ourselves.

If there are three bhikkhus at a dwelling place and one of them dies, the remaining two bhikkhus should divide the possessions among themselves, saying: “... There is no Sangha in this place; we who are present shall receive them.”

If there are two bhikkhus at a dwelling place and one of them dies, the remaining bhikkhu may receive them by mentally resolving and verbally declaring:

– The bhikkhu so-and-so has died and entered nirvana. These robes and this bowl should be divided among the Sangha that is present, but there is no Sangha here. Therefore, I, being present, have the right to receive them.

If it is desired to give possessions to the bhikkhus who attended the sick, a roll call should be made to ascertain their number. After their number has been ascertained, the deceased’s robes, bowl, and remaining medicines should be given to them. The one performing the karman should say:

– Venerable Sangha, please listen! The bhikkhu so-and-so has died and entered nirvana. His robes and bowl should be divided among the Sangha that is present. If the time is appropriate for the Sangha, the Sangha shall give these robes, bowl, and remaining medicines to the bhikkhu so-and-so who attended the sick. This is the motion.

Then the karman should be performed once, continuing through: - The Sangha has consented to giving the robes, bowl, and (480a) remaining medicines to the bhikkhu so-and-so who attended the sick. The Sangha is silent; therefore, I record the matter thus.

In what circumstances is an attendant of the sick entitled to receive a share, and in what circumstances is he not entitled to receive a share?

Circumstances in which he is not entitled to receive a share include: one who served only temporarily is not entitled to receive a share; one who was assigned to serve is not entitled to receive a share; one who served out of a desire for merit is not entitled to receive a share; and one who served for wrong livelihood is not entitled to receive a share.

Serving temporarily: Serving only temporarily and not serving as the regular attendant is called serving temporarily.

Being assigned to serve: Being assigned by the Sangha in due order to serve is called being assigned to serve.

Serving out of a desire for merit: Attending the sick because one wishes to acquire merit is called serving out of a desire for merit.

Wrong livelihood: Attending the sick in the hope of obtaining goods is called wrong livelihood.

Regarding the circumstances in which one is entitled to receive a share, the Buddha taught:

– One who acts for the benefit of the sick person, even if it is only to light a single lamp, and who desires the sick person’s recovery, is entitled to receive a share.

After the karman has been performed, the position of the sun’s shadow should be determined. If visiting bhikkhus arrive, it must be determined whether they arrived before or after the karman; whether they were present at the time of death but not at the time of the karman; whether they were present at the time of the karman but not at the time of death; whether they were present both at the time of death and at the time of the karman; or whether they were present neither at the time of death nor at the time of the karman.

Of these, those who were present at the time of the karman but not at the time of death, and those who were present both at the time of death and at the time of the karman, are entitled to receive a share. Those who were present at the time of death but not at the time of the karman, and those who were present neither at the time of death nor at the time of the karman, are not entitled to receive a share. However, if they were absent because they had gone to seek medicine for the sick person or on business concerning a stupa or the Sangha, they should be given a share.

This is the procedure for dealing with the possessions of the deceased.

KARMAN ACKNOWLEDGING INSANITY

When the Buddha was dwelling in the city of Rajagriha, the elder Kappina had two accompanying disciples. The first was named Nandi, and the second was named Paccanandi. They suffered from insanity. When the Sangha performed a karman, sometimes they came and sometimes they did not, thereby invalidating the Sangha’s karman procedure. The bhikkhus brought this matter before the Blessed One. The Buddha said to the bhikkhus:

– Nandi and Paccanandi suffer from insanity. When the Sangha performs a karman, sometimes they come and sometimes they do not, thereby invalidating the Sangha’s karman procedure. The Sangha should therefore perform a karman acknowledging their insanity. The one performing the karman should speak as follows:

– Venerable Sangha, please listen! Nandi and Paccanandi suffer from insanity. When the Sangha performs a karman, sometimes they come and sometimes they do not, thereby invalidating the Sangha’s karman procedure. If the time is appropriate for the Sangha, the Sangha shall grant Nandi and Paccanandi a karman acknowledging their insanity. This is the motion.

Venerable Sangha, please listen! Nandi and Paccanandi suffer from insanity. When the Sangha performs a karman, sometimes they come and sometimes they do not, thereby invalidating the Sangha’s karman procedure. The Sangha now grants Nandi and Paccanandi a karman acknowledging their insanity. Those venerable ones who consent to granting Nandi and Paccanandi a karman acknowledging their insanity should remain silent; anyone who does not consent should speak. This is the first proclamation of the karman. (The second and third proclamations are spoken in the same way.)

The Sangha has consented to perform the karma recognizing Nanda and Upananda as suffering from insanity, because the Sangha remains silent. Thus do I record this matter.

After the karma has been performed, whether that person comes or does not come, the karma is not invalidated. If his insanity subsides and his mind returns to its former state (480b), it is regarded as his relinquishment of the karma.

This is called the karma recognizing insanity.

DECLARING DISSENT.

When the Buddha was dwelling in the city of Sravasti, the bhiksus at Campa were disputing and quarreling with one another, living together in discord. One bhiksu charged another bhiksu with an offense; two bhiksus charged two bhiksus with offenses; and many bhiksus charged many bhiksus with offenses. The bhiksus then brought this matter before the Blessed One. The Buddha said:

– From now on, I permit the declaration of dissent. The manner of declaring dissent is as follows: If the Sangha performs an unlawful karma and one is capable of preventing it, one should object, saying: “Venerable elders! This is contrary to the Dharma and contrary to the Vinaya; it should not be done.” If those persons are vicious and powerful, and one fears that they may kill one or harm one’s pure conduct, one should declare dissent, saying: “This karma is contrary to the Dharma. I do not consent to it and hereby declare my dissent.” This should be said three times. When declaring dissent, one should not declare it to the opposing party but to those who agree with oneself. Nor should this be done together with many people, but only with about two or three; the others should properly convey their consent and then depart. If a matter is being settled unlawfully within the Sangha and one neither objects, nor conveys one’s consent, nor declares dissent, one commits an offense of transgressing the Vinaya. But if one reflects: “Let karma run its course. As when a house is burning, I shall merely save myself and strive to keep my mind in accord with the Dharma,” then there is no offense.

This is called declaring dissent.

DESTROYING A DONOR’S FAITH.

When the Buddha was dwelling in the city of Sravasti, the householder Mriga was inviting members of the Sangha in turn to receive a meal. When it was Upananda’s turn, he went to that house. The householder asked:

– Would you like to eat here or take the food away?

– I would like to take it away.

The householder then took his bowl and filled it with various foods and drinks. After receiving the food, Upananda brought it to the house of a courtesan and asked:

– Would you like some food?

– Yes, I would.

– Bring your bowls and dishes here.

He then spread food and drink all over the table and continued on his alms round. At that time, after the householder’s son had eaten, he went to the courtesan’s house. She asked him:

– Would you like something to eat?

– Bring it out.

She then brought him the food from the table. As soon as he saw it, he recognized it and asked:

– Where did you obtain this food?

– Just eat it; why ask? Some young gentlemen gave it to me.

– That is not so! I want to know exactly where it came from.

He continued questioning her until she had to confess:

– The master Upananda gave it to me.

The householder’s son then reproached him, saying:

– I thought the Sangha was an excellent field of merit, but Upananda instead considers a courtesan to be an excellent field of merit.

Furthermore, when the Buddha was dwelling in the city of Rajagriha, the caravan leader Abhaya offered the Sangha two pieces of fine cloth. Upananda received them from the Sangha and gave them to a courtesan. (480c) After receiving them, the courtesan wore them into the marketplace. When the caravan leader Abhaya saw her, he recognized the cloth at once and asked:

– Where did you obtain this kind of cloth?

– Why do you ask? Some young gentlemen gave it to me.

– That is not so! I want to know clearly where it came from.

He continued questioning her until she had to confess:

– Venerable Upananda gave it to me.

The caravan leader then reproached him, saying:

– I thought the Sangha was an excellent field of merit, but Upananda considers a courtesan to be an excellent field of merit.

When the bhiksus heard this, they brought the matter before the Blessed One. The Buddha ordered that Upananda be summoned. When he arrived, the Buddha asked him:

– Did you actually do this?

– It is true, Blessed One!

– This is an evil deed. Why did you misuse the offerings of the faithful? From now on, I do not permit the misuse of the offerings of the faithful. “Faithful” means that people give with faith and with joyful hearts. “Offerings” comprise eight kinds, including food permitted at the proper time, medicine permitted at night, and all things allowable and unallowable. “Misuse” means that, with a mind of lust, one gives such things to a courtesan, a widow, a grown youth, a sexually incapacitated person, a bhiksuni of ill repute, or a sramanerika of ill repute. If, at the very least, one gives them even to an animal out of lust, one commits an offense of transgressing the Vinaya.

If someone comes to ask for food belonging to the Sangha, one may give about one ball of rice. If many people come, it should be divided equally among them. If a person is lustful, one should not give to that person. If one’s parents are poor and have no faith, one may give them a suitable amount, whether little or much. If they have faith, one should give generously. There are two circumstances in which one should give: for benefit and to avert harm.

1) For benefit: If a donor or upasaka performs work for a stupa or for the Sangha, one should give to that person.

2) To avert harm: If bandits, a king, or vicious persons might cause harm if nothing were given to them, one should give to such persons.

This is called destroying a donor’s faith.

RULES FOR WEARING LEATHER SANDALS.

When the Buddha was dwelling in the city of Rajagriha, Nanda and Upananda wore gold-plated leather sandals while walking about. People criticized them, saying:

– Why do these Sakyaputra ascetics resemble kings, great ministers, and nobles by wearing gold-plated leather sandals?

The bhiksus brought this matter before the Blessed One, whereupon the Buddha said:

– From now on, I do not permit the wearing of gold-plated leather sandals.

Furthermore, during worldly festival days, some members of the group of six bhiksus wore multicolored leather sandals, while others wore double-layered sandals. They arranged to go sightseeing together and were criticized by people, who said:

– Why do these Sakyaputra ascetics wear so many kinds of sandals, like kings and great ministers?

Others who saw them dressed this way were disgusted and said:

– Why do these Sakyaputra ascetics resemble lowly people by wearing double-layered leather sandals? These are corrupt men; what spiritual conduct could they possibly possess?

The bhiksus brought this matter before the Blessed One. The Buddha said:

– From now on, (481a) I do not permit bhiksus to wear double-layered leather sandals.

Furthermore, when the Buddha was dwelling in the Sitavana Grove at Rajagriha, the Blessed One was slightly indisposed. The youth Jivaka went to the Buddha, bowed his head at his feet, and said:

– Blessed One! I have heard that the Blessed One is indisposed and should take a purgative medicine. Although the Blessed One has no need of it, for the sake of sentient beings, may the Blessed One accept this medicine so that sentient beings in future generations may clearly understand this principle: the sick should take medicine, and those who give receive meritorious rewards.

The Blessed One silently consented. Jivaka then reflected: “The Blessed One cannot be made to take medicine in the same manner as ordinary people. I must infuse the medicine into blue lotuses and then offer them to the Blessed One.” The Blessed One then inhaled the medicine’s fragrance three times. Because the medicine was potent, it caused the Blessed One to have eighteen bowel movements, and consequently his complexion appeared unwell. At that time, Ananda said to Venerable Mahamaudgalyayana:

– The Blessed One has taken medicine. I wonder where food suitable for his illness may be found?

At that time, Muc Lien contemplated and saw that the son of Nhi Thap Uc Thu No in the country of Champa prepared five hundred dishes every day. He immediately used his spiritual power to go there and stand before him. When the son of Nhi Thap Uc saw the venerable Muc Lien’s awe-inspiring bearing and spiritual virtue, admiration and joy arose in his heart, and he regarded it as unprecedented. At that time, Muc Lien then recited this verse:

The wondrous Honored One among gods,

Has accumulated myriad virtues.

His body is slightly indisposed

And requires food suited to his illness.

Now you have gained this benefit

And shall reap a great reward.

All the sravaka disciples,

When compared with the Blessed One,

Are like a tiny mustard seed

Compared with Mount Sumeru.

When the elder’s son had heard this verse, his heart was filled with great joy, and he exclaimed: “Excellent! Today I have gained this benefit.” He then prepared the finest dishes and invited Muc Lien to remain and partake of the meal. Muc Lien thought: “I have requested food suited to the Blessed One’s illness, so I should not eat first.” He therefore received the food and placed it in midair before eating his own portion. At that time, the young man Nhi Thap Uc said to the venerable Muc Lien:

“I wish to eat only after I know that the Blessed One has eaten first. How may I know this?”

Muc Lien said:

“The bowl containing the food will shortly return. Then we shall know that he has eaten.”

Thus, in the blink of an eye, Muc Lien arrived before the Blessed One and offered him the food. When the Blessed One had finished eating, the bowl traveled through the air and returned to its former place. Seeing the bowl flying back from afar, the young man Nhi Thap Uc Thu No arose to welcome it, took it, and placed it upon his head.

At that time, King Binh Sa came to visit the Blessed One. Smelling the fragrance of the food, he asked:

“Blessed One, what is that delightful fragrance?”

“It is the fragrance of food! Great King, would you like to eat (481b) the Tathagata’s remaining food?”

“I would, Blessed One! I shall gain very great benefit by eating the Tathagata’s remaining food.”

After the king had finished eating, he addressed the Buddha:

“Blessed One! From the day I was born into the royal family until now, I have never tasted food such as this. Blessed One, is this the food of the heavens, of the nagas, of Uttarakuru, or of spirits?”

“This is not the food of the heavens, nor, indeed, is it the food of spirits.”

The Blessed One then told the king that golden hairs four inches long grew on the soles of the young man Nhi Thap Uc Thu No’s feet, and that his merit was such as this. When the king had heard this, he wished to go there at once to see him, but a close minister said to the king:

“That man is Your Majesty’s subject. Your Majesty should command him to come into your presence and should not personally go there.”

The king immediately sent a messenger to tell the young man’s parents that the king wished to see him. His parents discussed the matter:

“The king’s summons surely means that he intends to find some way to fine us. We would rather pay tens of millions in silver than send our son to the king.”

They therefore loaded a cart with gold, silver, pearls, and precious objects, brought it before the king, and addressed him:

“The young man is frail and cannot come here himself. We now beg to offer his precious treasures to Your Majesty.”

The king said:

“I already possess gold, silver, pearls, and precious objects. What need have I of these things? I merely wish to see the young man’s person.”

The king again sent a messenger there with his command. The messenger returned and reported to the king:

“The young man lives in extreme comfort, and his body is exceedingly delicate. He is unable to travel in a carriage.”

“If that is so, then prepare a boat and convey him here. Wherever the boat cannot pass, dig the earth into a canal and scatter mustard seeds upon the ground to make it slippery, so that the boat may be pulled across.”

The soldiers then pulled the boat to the mountain pass, where they left the boat and went ashore. Because the young man was exceedingly delicate, cloth cushions had to be spread upon the ground for him to walk upon. From afar he saw the Blessed One seated upon the ground, so he cast aside the cloth cushions and walked forward, stepping directly upon the earth. Seeing this, the Blessed One smiled. The bhiksus then addressed the Buddha:

“Blessed One, for what reason did you smile?”

“Do you see this young man?”

“Yes, Blessed One!”

“For the past ninety-one kalpas, this young man’s feet have never stepped upon the earth. Now, because he has seen the Tathagata, a mind of reverence has arisen in him, and therefore he walks upon the ground; it is not because his merit has been exhausted.”

The young man approached the Buddha, bowed his head in homage at his feet, and sat to one side. The Buddha then taught him the Dharma in accordance with his disposition, instructing him and causing him to gain benefit and joy and attain the pure Dharma eye. The Buddha then told the young man:

“If the king comes here, descend to the ground, sit cross-legged, and extend both your feet.”

When the king entered, the young man immediately descended to the ground, sat cross-legged, and extended both his feet. At that moment, one of the king’s attendants drew his sword and was about to advance, but the king rebuked him. Seeing this, the young man became frightened and said to the king:

“May Your Majesty permit me to go forth!”

“In which path do you wish to go forth?”

“I wish to go forth in the Buddha’s path.”

The king immediately sent a messenger to tell the young man’s parents to allow him to go forth. After receiving his parents’ permission, (481c) the young man asked the Buddha to let him go forth and receive full ordination. The bhiksus then asked the Buddha:

“Blessed One, through what causes and conditions did this young man’s feet remain untouched by the earth for ninety-one kalpas?”

“Ninety-one kalpas ago, in the distant past, a Buddha named Vipasyin, the Tathagata, the Worthy One, the Perfectly Enlightened One, appeared in the world. At that time, ninety sons of elders invited the Buddha and the Sangha of eighty thousand bhiksus to spend the three-month rains retreat with them, each making offerings for one day. This man was the last to make his offering. He spread white silk upon the ground as an offering to the Sangha. Because of this, throughout ninety-one kalpas he enjoyed the karmic reward of being born among gods and humans, and his feet never once stepped upon the earth. The elder’s son of that time is now this very young man Nhi Thap Uc Thu No.”

After going forth, the young man practiced walking meditation tirelessly in the Sita Grove. The soles of his feet became wounded, and blood flowed upon the ground. Seeing this, the Buddha, though he already knew, nevertheless asked the bhiksus:

“Who has been practicing walking meditation here, causing blood to flow in this way?”

“Blessed One, this is where the young man Nhi Thap Uc Thu No practices walking meditation.”

“Bhiksus! Even if this young man Nhi Thap Uc Thu No were to practice walking meditation until Mount Sumeru crumbled into dust, he would still be unable to attain the path, much less by merely injuring his skin.”

When the young man Nhi Thap Uc Thu No heard the Buddha say this, he went to a secluded place, sat in the full lotus posture, and thought: “Among the Buddha’s sravaka disciples, none surpasses me in energetic diligence and freedom from indolence, yet the Blessed One says that I cannot attain the path. It would be better for me to relinquish the precepts, return home, and perform meritorious deeds by making offerings to the Buddha and the Sangha of bhiksus.” Knowing his thought, the Buddha used his spiritual powers to travel through the air and sat before him, saying:

“Bhiksu! I shall now ask you a question. Answer as you see fit: Did you formerly know how to play the lute?”

“I did, Blessed One!”

“When the lute strings were too taut, was the sound clear?”

“It was not clear, Blessed One!”

“When the lute strings were too slack, was the sound melodious?”

“No, Blessed One!”

“Bhiksu! When the lute strings were neither too taut nor too slack, was the sound harmonious?”

“It was very harmonious, Blessed One!”

– Bhikkhu! When exertion is excessive, the mind becomes tense; when one lives too laxly, the mind becomes sluggish. Being neither hurried nor lax, but concentrating the mind upon a single object, one will clearly illuminate all things, as has been fully explained in the Ekottarika Agama. Bhikkhu! Having faith, you abandoned two hundred million in wealth and went forth. Why, while living in the true Dharma, do you still give rise to overweening pride and bring suffering upon yourself? Bhikkhu! Because of you, I permit the bhikkhus to wear leather sandals.

– Venerable Blessed One! The Blessed One has permitted the bhikkhus to wear leather sandals. I shall now gradually practice walking and afterward wear leather sandals.

– From now on, I permit (482a) bhikkhus to wear single-soled leather sandals.

At that time, Anathapindika heard that the Blessed One had permitted the bhikkhus to wear single-soled leather sandals. He then brought five hundred pairs of leather sandals to the Blessed One, bowed his head at the Buddha’s feet, stood to one side, and said to the Buddha:

– May the Blessed One kindly accept these leather sandals.

The Buddha then recited a verse of blessing for him:

Whoever gives leather sandals

To those of pure brahmacarya,

Whose body, speech, and mind forsake evil,

Will enjoy the bliss of humans and devas.

With the karmic reward of golden ground,

Adorning all their palaces,

They will attain the supernormal powers at will,

Pure and free from obstruction.

Giving little, they gain much benefit,

For this is a field of merit.

The wise who make pure vows

Will obtain excellent fruits of merit.

Furthermore, when the Buddha was dwelling in the city of Sravasti, the Blessed One inspected the bhikkhus’ quarters once every five days. He saw leather sandals strewn untidily upon the ground. Although he knew, the Buddha still asked the bhikkhus:

– Bhikkhus! What are these sandals that have been left strewn about like this?

– Venerable Blessed One! These sandals are torn, but because we feared stitching them into two layers, we did not dare mend them.

– I permit you to mend them.

Furthermore, when the Buddha was dwelling in the city of Sravasti, a bhikkhu from the southern region came to pay homage to the Blessed One. On the road, his sandals broke, causing the skin of his feet to be chafed raw, and he had to walk dragging his heels. He came and bowed to the Buddha. Although he knew, the Buddha still asked:

– Why do you walk dragging your heels?

– Venerable Blessed One! I wore single-soled leather sandals, but they broke midway. Because I did not dare wear double-soled sandals, my feet became ulcerated.

– From now on, I permit Ni-mukha leather sandals to be made. When wearing Phuoc-la, it must not be wrapped in front but should be wrapped behind. In making leather sandals, black goat horn, white goat horn, gold plating, pearls, jewels, beryl, crystal, agate, and brightly colored adornments must not be used; I do not permit such sandals to be worn. If one obtains a new pair of double-soled leather sandals, one must not wear them immediately. One should have a lay attendant wear them for at least five or six steps before wearing them oneself. If one wears them immediately upon receiving them, one commits a vinaya-transgression offense.

This is called the rule for using leather sandals.

THE RULE FOR USING CLOGS.

When the Buddha was dwelling in the Mango Grove of the physician Jivaka at Rajagriha, he taught the Discourse on the Fruits of the Ascetic Life to King Ajatasatru throughout the night. At that time, Upananda, wearied from sitting and listening for a long while, returned to his room to rest. Toward the end of the night he arose and walked wearing clogs. The clattering of the clogs frightened the elephants and horses, causing them to cry out. On hearing this, King Ajatasatru became alarmed and immediately returned to the city. The bhikkhus reported the matter to the Blessed One. (482b) The Buddha then ordered that Upananda be summoned. When he arrived, the Buddha asked:

– Did you actually do this?

– It is true, Venerable Blessed One!

– From now on, I do not permit clogs to be worn.

Furthermore, when the Buddha was dwelling in the city of Rajagriha, a bhikkhu was sitting in meditation in the cave of Sakra, Lord of the Devas. Another bhikkhu, wearing clogs, practiced walking meditation in front of the cave, and the sound of the clogs prevented the meditating bhikkhu’s mind from becoming concentrated. The bhikkhus reported the matter to the Blessed One. The Buddha then taught:

– From now on, I do not permit the wearing of such kinds of clogs as gold clogs, silver clogs, jeweled clogs, toothed clogs, wooden clogs, leather clogs, horsehair clogs, thorn clogs, kambala clogs, humped clogs, clogs made of stiff grass, or clogs made of tree bark. All similar kinds of clogs are likewise forbidden. If anyone slips his feet into clogs, he commits a vinaya-transgression offense. If one wishes to wash one’s feet, one may arrange the clogs crosswise and step upon them; this is not an offense. When a bhikkhu wears leather clogs, he must place a layer of sole beneath them. If anyone does not place a layer of sole beneath them, he commits a vinaya offense requiring remorse. If anyone wears clogs without soles, he commits a vinaya-transgression offense.

This is called the rule for using clogs.

THE RULE FOR BATHING.

When the Buddha was dwelling in the city of Sravasti, the group of six bhikkhus went to the Aciravati River to bathe. They used rubbing stones to scrub their backs and were criticized by worldly people, who said:

– Why do these Sakyan ascetics use rubbing stones to scrub their backs like princes and champion wrestlers? These are corrupt men; what religious practice do they possess?

The bhikkhus then reported the matter to the Blessed One. The Blessed One taught:

– From now on, I do not permit rubbing stones to be used for scrubbing the back. Such rubbing implements may be made of stone, brick, or wood; all similar objects must not be used to scrub the back. If there is a pillar standing in the water, one must not rub one’s back against it. When bathing, one should ask another person to scrub one’s body. While being scrubbed, one must not raise both hands at once, but should use one hand to cover oneself and be scrubbed in turn. One must not bathe standing as worldly people do, but should bathe while seated, washing in sequence from the hands to the arms. If there is grime on the body, one must not scrub with clenched fists but should open the hands and rub. Anyone who uses a rubbing stone to scrub while bathing commits a vinaya-transgression offense.

This is called the rule for bathing.

THE RULE FOR USING SCENTED POWDER.

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda took various kinds of scented powder to the bank of the Aciravati River to bathe. At that time, a disciple of a non-Buddhist teacher saw this and thought, “Let us go together and trouble the lay disciple of the ascetic.” Having thought this, he went there and asked:

– Whose teacher has few desires and knows contentment?

The lay disciple said:

– My teacher has few desires and knows contentment.

– My teacher has few desires and knows contentment.

– (482c) Your teacher has neither shame nor moral dread and drinks liquor like a donkey. It is my teacher who has few desires, knows contentment, and possesses shame and moral dread.

– I wish to wager five hundred old coins with you.

– Very well.

They then discussed what they should use for the test and agreed to use scented powder. As for whose teacher they should visit first, the non-Buddhist disciple said:

– Let us go to my teacher first!

He then sent someone ahead to instruct his teacher:

– When I bring the scented powder, Master, display the appearance of having few desires and knowing contentment. Be careful not to accept it.

A short while later, they brought the scented powder and said:

– May the masters have compassion and accept this scented powder!

– I am one who has gone forth, not a king or great minister. What would I do with this scented powder?

Because that teacher did not accept it, they brought it to the Jetavana Monastery and said:

– Masters, please have compassion for us and accept this scented powder!

Because the lay disciple was guileless and had given no prior warning, the bhikkhus struck the gandhi, assembled the Sangha, and decided to distribute the scented powder. For those who did not come, their disciples received shares on their behalf, saying:

– Give me the shares belonging to my preceptor and acarya.

They loudly contended with one another in this way, clamoring for shares and creating a great commotion. Seeing this, the non-Buddhist disciple clapped his hands and laughed loudly:

– I have surpassed you! Today I have won the contest.

At that time, the upasaka was so ashamed that he was speechless. He then went to the Buddha, bowed his head in homage at his feet, stood to one side, and related the entire matter above to the Buddha.

– Blessed One! I do not begrudge the money, but because the non-Buddhist ascetic won the contest, I am ashamed.

The Buddha then taught him the Dharma, instructing him in what was beneficial and causing his heart to rejoice. He bowed his head in homage at the Buddha's feet and departed. The Blessed One then went to where a large assembly of bhikkhus had gathered, spread out his sitting cloth, sat down, and related the entire matter above to the bhikkhus. The Buddha then said:

– Bhikkhus! From now on, I do not permit the use of scented powder.

On another occasion, while the Buddha was dwelling in the city of Rajagriha, the Tathagata, for the sake of five benefits, made an inspection of the bhikkhus' rooms once every five days. He saw a bhikkhu suffering from sores and boils. Although he knew the situation, the Buddha nevertheless asked:

– Bhikkhu! Is your body in harmony and at ease?

– Blessed One! I am suffering from sores and boils. If I had scented powder with which to bathe, my illness would be cured. But the Blessed One has established a rule prohibiting the use of scented powder, and therefore I must endure this suffering.

– From now on, I permit a sick bhikkhu to use scented powder. The scented powders include: mati powder, horse-ear powder, seven-colored powder, sandalwood powder, kuta powder, Am-bat-la powder, Jambusri powder, asuna powder, and kapila powder. Powders of this general kind must not be used. However, if a bhikkhu suffers from sores and boils and needs scented powder to apply or wash himself in order to cure the illness, he may use it without offense. I also permit the use of kala powder, masa powder, masula powder, sate powder, and clay. (483a) This is called the procedure for using scented powder.

THE PROCEDURE FOR USING A STAFF AND A CORD BAG.

While the Buddha was dwelling in the city of Rajagriha, the group of six bhikkhus, including Nanda and Upananda, used bags made with jeweled cords to hold their bowls. They tied the bags to staffs with black cords, carried them over their shoulders, and walked along. People ridiculed them, saying:

– Why do these Sakyaputra ascetics resemble kings and great ministers, placing their bowls in bags made with jeweled cords and carrying them over their shoulders as they walk?

Some malicious people added:

– Why do these Sakyaputra ascetics resemble lowly servants ordered about by others, tying their bowl bags to staffs with black cords and carrying them along? What spiritual practice could such lowly people possess?

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

– From now on, I do not permit the use of staffs and cord bags.

On another occasion, while the Buddha was dwelling in the city of Sravasti, the Tathagata made an inspection of the bhikkhus' rooms once every five days. He saw a bhikkhu with a boil on his hand. Although he knew the situation, he nevertheless asked:

– Bhikkhu! Is your body in harmony and at ease?

– Blessed One! A boil has developed on my hand, and consequently my bowl has been broken. Yet the Blessed One has established a rule prohibiting the use of staffs and cord bags, and therefore I am not at ease.

– From now on, I permit a sick bhikkhu to request from the Sangha authorization to keep a staff and a cord bag. The Sangha should perform a karman granting permission. The applicant should bare his right shoulder, kneel, place his palms together, and say as follows:

– Venerable Sangha, please listen! I, bhikkhu so-and-so, have broken my bowl because of a boil on my hand. I now request from the Sangha a karman authorizing me to keep a staff and a cord bag. May the Sangha grant me this karman. (He should repeat this a second and a third time.)

Then the one performing the karman should say:

– Venerable Sangha, please listen! Bhikkhu so-and-so has broken his bowl because of a boil on his hand and has requested from the Sangha a karman authorizing him to keep a staff and a cord bag. If the appropriate time has come for the Sangha, may the Sangha grant bhikkhu so-and-so a karman authorizing him to keep a staff and a cord bag. This is the motion. (Then, from the single motion and karman through to:) The Sangha has completed granting bhikkhu so-and-so the karman authorizing him to keep a staff and a cord bag, for the Sangha remains silent. Thus do I record this matter.

After the karman has been performed, whenever he wishes to go somewhere, he must carry the staff and cord bag in his hands and must not place them on his shoulder to carry them. If he carries the staff, he commits a vinaya transgression requiring private repentance; if he carries the cord bag, he likewise commits a vinaya transgression requiring private repentance. If he carries the staff, cord bag, and bowl, he commits a vinaya transgression.

While traveling, he may tie his water-straining bag to the end of the staff and carry it in his hand, but he must not place it on his shoulder. If he has not received authorization through a karman and carries a staff, he commits a vinaya transgression; if he carries a leather bag, he likewise commits a vinaya transgression. If he carries both a staff and a leather bag, he commits two vinaya transgressions.

This is called the procedure for carrying a staff and a leather bag.

(483b) Summary verse:

Heavy objects, robes of the dead,

The insane and foolish, lack of consent.

Ruining donors' faith, leather shoes,

Wooden clogs, and scrubbing the body.

Scented powder, staff, and leather bag:

Thus concludes the seventh section.

THE PROCEDURE FOR USING GARLIC.

While the Buddha was dwelling in the city of Rajagriha, the householder Di Ky invited the Sangha to eat garlic. The group of six bhikkhus then went to the garden and ate the garlic, leaving it scattered all over the ground, and they also carried some back to the monastery. At that time, the householder was inspecting the garlic garden. When he saw this, he asked the gardener:

– Why is it like this?

The gardener then related the entire matter above. The householder said:

– The bhikkhus should merely eat it. Why have they discarded it all over the ground like this? And for whom are they carrying it away?

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

– From now on, I do not permit the eating of garlic.

On another occasion, while the Buddha was dwelling in the city of Rajagriha, the Blessed One was teaching the Dharma to the great assembly. A bhikkhu who had eaten garlic sat downwind because he feared that the foul odor would reach his fellow practitioners of the holy life. Although the Buddha knew the situation, he nevertheless asked the bhikkhus:

– Who is that bhikkhu sitting alone like a quarrelsome man?

– Blessed One! This bhikkhu has eaten garlic. Fearing that the foul odor would reach his fellow practitioners of the holy life, he had to sit downwind.

– Bhikkhus! If this bhikkhu had not eaten garlic, would he have lost the benefit of the ambrosial flavor of the Dharma in this way?

– No, Blessed One!

– Because this bhikkhu ate garlic, he has thus lost the deathless flavor of the Dharma. From now on, I do not permit the eating of garlic.

On another occasion, while the Buddha was dwelling at the Nigrodha Monastery of the Sakya clan in the city of Kapilavastu, the Tathagata made an inspection of the bhikkhus' rooms once every five days. He saw a bhikkhu who was emaciated and suffering from jaundice. Although the Buddha knew the situation, he nevertheless asked:

– Bhikkhu! Is your body in harmony, and are you living at ease?

– Blessed One! I am ill and my body is not in harmony. When I was still living as a householder, eating garlic cured my illness. But now the Blessed One has established that garlic may not be eaten, and therefore I am not at ease.

– From now on, I permit sick bhikkhus to eat garlic; this should be carried out accordingly. Garlic includes that which people cultivate, that which grows in the mountains, and all other such varieties. Whether raw or cooked, neither its leaves nor its skins may be eaten. If one has a malignant swelling or a boil, garlic may be applied as a poultice. While applying garlic, one must not remain among the Sangha but should stay in a secluded place. After recovering from the illness, one must bathe and cleanse oneself before entering the Sangha. If, when one is ill, a physician says, "Venerable sir, this illness will abate only if you take garlic; if you do not take it, it will not abate," and there is no other method of treatment, then I permit it to be taken. When taking garlic, (483c) one must observe the seven-day discipline of conformity as follows: Remain in a small room; do not lie on the Sangha's beds or mattresses; do not defecate or urinate in the Sangha's latrine; do not wash one's feet at the place where the Sangha washes its feet; do not enter the warming house, lecture hall, or refectory; do not attend assemblies in the order assigned by the Sangha; do not enter the place where the Sangha is eating or the meditation hall; do not enter where the Sangha is preaching the Dharma or holding the Uposatha; wherever bhikkhus are assembled, one must under no circumstances go there; one should not circumambulate a stupa, but if the stupa is in an open place, one may pay homage from afar while standing downwind. After observing the seven-day discipline of conformity, on the eighth day one must bathe, wash one's robes, and fumigate them with incense; only then may one enter the Sangha. If a bhikkhu who is not ill eats garlic, or if a sick bhikkhu eats garlic but does not observe the discipline of conformity, both commit a Vinaya-transgression offense.

This is called the rule for the use of garlic.

THE PROCEDURE OF OVERTURNING THE BOWL (BOYCOTT).

When the Buddha was dwelling in the city of Sravasti, the upasaka Dharmadatta, who lived in that city, regularly invited members of the Sangha in sequence to receive a meal. When a bhikkhu came to his house, he questioned him closely about doctrinal meanings. If the bhikkhu could explain them, he was greatly delighted and personally served the various foods. If the bhikkhu could not answer, he insulted him and ordered his servants to serve him coarse food. Consequently, when in due sequence it was an elder's turn to go, he would not go but would say, "Invite those below me next." Even the younger bhikkhus did not wish to go. Because of this, a noisy dispute arose. Although the Buddha knew what had happened, he still asked the bhikkhus:

– Why has such a noisy dispute arisen?

– Blessed One, the upasaka Dharmadatta regularly invites members of the Sangha in sequence to receive a meal. But those whose turn it is to go refuse to go; therefore, a noisy dispute has arisen.

– Bhikkhus, the upasaka Dharmadatta treats the bhikkhus with contempt. The Sangha should perform against him the karma of overturning the bowl, that is, a boycott. If an upasaka does any of the following eight things, the Sangha should perform the karma of overturning the bowl against him:

1- He slanders a bhikkhu to his face.

2- He rebukes a bhikkhu to his face, saying, "You are an evildoer."

3- He becomes angry and reviles a bhikkhu to his face.

4- He cuts off a bhikkhu's material support.

5- He is unwilling to work together with a bhikkhu.

6- He reviles the Buddha.

7- He reviles the Dharma.

8- He reviles the Sangha.

These are called the eight matters for which the Sangha should perform the karma of overturning the bowl. The officiant of the karma should speak as follows:

– Venerable Sangha, please listen! This upasaka Dharmadatta treats the bhikkhus with contempt. If the time is appropriate for the Sangha, let the Sangha impose upon the upasaka Dharmadatta, who treats the bhikkhus with contempt, the karma of overturning the bowl. This is the motion.

(Then the motion and three proclamations are performed, and so forth.)

The Sangha has imposed upon the upasaka Dharmadatta, who treats the bhikkhus with contempt, the karma of overturning the bowl. The Sangha approves because it remains silent. Thus do I record this matter.

Now, the upasaka Dharmadatta ordinarily made offerings of a meal to the Sangha before taking his own food. On that day, however, he waited until the appointed time had passed, but no bhikkhu arrived. He then went to the Buddha, bowed his head in homage at the Buddha's feet, stood to one side, and addressed the Buddha:

– (484a) Blessed One, why have the bhikkhus not come to receive the meal?

– Because you treated the bhikkhus with contempt, the Sangha, wishing to benefit you, performed against you the karma of overturning the bowl.

At that time, an arhat was staying not far from the Buddha. The Buddha said to the upasaka:

– Go and ask that bhikkhu, "What is salt? How many kinds of salt are there?"

He went there and greeted him:

– Greetings, venerable sir!

The bhikkhu replied:

– Welcome, householder.

He then asked:

– Venerable sir, what is called salt? How many kinds of salt are there?

– I already know that you are the upasaka Dharmadatta, who treated the bhikkhus with contempt, and that the Sangha has therefore imposed upon you the karma of overturning the bowl. Is that still not enough? I was dwelling here in peace, yet you have come to disturb me. Salt is simply salt. What more is there to ask?

Hearing the bhikkhu answer in this way, he felt disheartened and went to the Buddha. Although the Buddha knew what had happened, he still asked:

– Were you satisfied when you asked about the meaning of salt?

– Blessed One, that bhikkhu knows little and has never studied under a teacher. I asked him about salt, and he answered that salt is salt.

At that time, not far from the Buddha, there was a Dharma teacher named Bhikkhu Phat Hi Lo. The Buddha then said to Dharmadatta:

– Go and ask that bhikkhu about the meaning of salt.

He therefore went there and greeted him:

– Greetings, venerable sir!

– Welcome, donor.

The teacher then invited him to sit down. Although he had not yet asked about the meaning, merely hearing the teacher invite him to sit made him very delighted. He went to a seat, sat down, and asked:

– Venerable sir, what is the meaning of salt?

– That is an excellent question. I shall now explain the meaning of salt clearly to you. Salt has two aspects: flavor and nature. As to flavor, it is like seawater, which has the single flavor of saltiness. As to nature, there are black salt, red salt, Sindhu salt, Vibhajaka salt, Vilam salt, Kaca salt, Sita salt, and Bhika salt. In brief, there are two kinds: raw salt and cooked salt. This is what is called salt.

After hearing this, his heart was filled with joy. He immediately went to the Buddha, bowed his head in homage at the Buddha's feet, stood to one side, and addressed the Buddha:

– Blessed One, that bhikkhu explained it most thoroughly and distinguished everything clearly. Whether discussing the meaning of salt broadly or briefly, forward or backward, he was proficient in every respect.

– He is an ordinary person who has not yet tasted the flavor of the Dharma in my teaching. The former bhikkhu is an arhat. But because you are arrogant, you cannot distinguish the genuine from the false and will continue forever to engage in fruitless deeds.

When Dharmadatta heard the Buddha say this, fear arose in his heart. He bowed his head in homage at the Buddha's feet and addressed the Buddha:

– Blessed One, I now confess and repent of my fault. I respectfully beseech the Blessed One to instruct the bhikkhus, from this day forward, to accept my offerings again as before.

– Return home, bathe, put on fresh clothing, and then go together with your retinue into the midst of the Sangha and request the Sangha to rescind the karma of overturning the bowl. The Sangha will rescind it for you.

Obeying the Buddha's instruction, Dharmadatta returned home, bathed, put on fresh clothing, and then went into the midst of the Sangha. Kneeling and joining his palms, he spoke as follows:

– May the venerable Sangha (484b) be mindful of me! I am the upasaka Dharmadatta, who treated the Bhikkhu Sangha with contempt. Wishing to benefit me, the Sangha performed against me the karma of overturning the bowl. I have now recognized my fault, complied with the discipline, and my mind has become gentle and yielding. I respectfully beseech the Sangha, out of compassion, to rescind for me the karma of overturning the bowl. (This request is made three times.)

Then the Sangha should have Dharmadatta stand within the boundary at a place where he can be seen but cannot hear. The Sangha, being present, then performs the karma concerning the disciple who is not present. The officiant of the karma should speak as follows:

– Venerable Sangha, please listen! This layman Dharmadatta has treated the bhikshu Sangha with contempt. For his benefit, the Sangha previously performed the karma of overturning the bowl against him. He has now recognized his fault, become compliant and obedient, and his mind has softened; he has therefore requested the Sangha to revoke the karma of overturning the bowl. If the Sangha’s appointed time has come, let the Sangha revoke the karma of overturning the bowl against the layman Dharmadatta. This is the motion.

Then the motion was followed by three proclamations, concluding:

The Sangha has finished revoking the karma of overturning the bowl against the layman Dharmadatta. Since the Sangha has consented, it remains silent. Thus do I record this matter.

Once the Sangha has performed the karma of overturning the bowl against someone, bhikshus, bhikshunis, shikshamanas, shramaneras, shramanerikas, laymen, and laywomen are all forbidden to go there. A kasaya robe must also be hung over the door of that household, and it must be announced throughout the village:

– The household of such-and-such has been subjected to the karma of overturning the bowl.

If a visiting bhikshu arrives, he should be told:

– That household has been subjected to the karma of overturning the bowl; you should not go there.

The karma of overturning the bowl should not be performed hastily. If they say, “So much the better if the shramanas do not come to our house,” it should not be performed against such people. It should be performed against those who know shame. Afterward, if they recognize their own fault, show compliance, and their minds become softened, the karma should be revoked.

This is called the procedure for overturning the bowl.

THE RULE FOR FASTENING A CLASP TO THE ROBE

When the Buddha was dwelling in the city of Shravasti, a bhikshu went for alms with his bowl in one hand and his bowl-bag in the other. Suddenly, a whirlwind arose and blew away his robe. He then put on his lower robe and entered Jeta Grove Monastery. Although the Buddha knew what had happened, he still asked:

– Bhikshu, where is your robe?

– Blessed One, a whirlwind blew it away.

– From now on, you must attach a clasp with which to fasten your robe.

The bhikshus then made clasps of gold and silver. The Buddha said:

– Gold, silver, and all precious substances may not be used to make clasps. They should be made of copper, iron, tin, wood, or bamboo, and thread should then be attached to the clasp for fastening the robe. I do not permit a bhikshu to enter a village wearing a robe without a clasp. If there is no material from which to make one, the robe should be sewn closed with a needle. If there is not even a needle, it should at least be held closed by hand. If one enters a village wearing a robe without a clasp, one commits a Vinaya offense requiring remorse. Likewise, if one enters houses dressed in this way, one commits a Vinaya offense requiring remorse for each house entered. If a clasp is present but is not fastened (484c), one commits a Vinaya offense requiring remorse. There is no offense when entering a bhikshuni monastery or a monastery of non-Buddhist ascetics, or when a donor has declared, “Do whatever is appropriate and proper.”

This is called the rule for fastening a clasp to the robe.

THE RULE FOR USING A WAISTBAND

When the Buddha was dwelling in the city of Rajagriha, a bhikshu went for alms with his bowl in one hand and his bowl-bag in the other. Suddenly, a gust of wind caused his lower robe to fall off, so he put on his upper robe and entered Jeta Grove Monastery. Although the Buddha knew what had happened, he still asked:

– Bhikshu, where is your antaravasa robe?

– Blessed One, a whirlwind blew it away.

– From now on, you should fasten a waistband.

The bhikshus then made waistbands from loose strips of cloth, fashioned them with clasps, or made them hollow inside. The Buddha said:

– Waistbands made from loose strips of cloth or fitted with clasps may not be used. A waistband that is hollow inside should be stitched along the middle, tightly woven, or made round; any of these may be fastened. When fastening it, it must not be wrapped around four times or only once, but should be wrapped around two or three times. If a bhikshu is physically weak and cannot bear to keep it fastened, he should carry it with him. Upon reaching the edge of a village, he should take it out and fasten it before entering the village, and after leaving he may loosen it again. If one enters a village without fastening a waistband, one commits a Vinaya offense. If one has a waistband but does not fasten it, one commits a Vinaya offense requiring remorse. If it is wrapped around once, one commits a Vinaya offense. If it is wrapped around two or three times, there is no offense.

This is called the rule for using a waistband.

THE RULE FOR USING A WAISTBAND WITH TIES

When the Buddha was dwelling in the city of Shravasti, a bhikshu took a waistband whose end had not been securely fastened and went into the marketplace. The waistband came loose, and he walked along dragging it on the ground. Laypeople ridiculed him, saying:

– Why does this Shakyan shramana walk about dragging his intestines behind him?

The bhikshus reported this matter to the Blessed One. The Buddha then said:

– From now on, ties should be attached to the ends of a waistband.

A bhikshu then used gold and silver to make ties for his waistband. The Buddha said:

– No precious substance should be used to make waistband ties. The end of the waistband should be tied two or three times; it must not be tied only once or as many as four times. If a waistband has no ties at all, one commits a Vinaya offense.

This is called the rule for using a waistband with ties.

THE RULE FOR RIDING ANIMALS AND VEHICLES

When the Buddha was dwelling in the city of Shravasti, a festival was being held and people thronged out to see it. The group of six bhikshus went to watch, some riding elephants, some riding horses, and others riding donkeys. Laypeople criticized them, saying:

– Why do these Shakyan shramanas ride elephants and horses like princes and great ministers?

Seeing them riding donkeys, others mocked them, saying:

– These Shakyan shramanas resemble messengers of the lowly, riding about on donkeys.

The bhikshus reported this matter to the Blessed One. The Buddha then said:

– From now on, I do not permit you to ride donkeys or horses.

On another occasion, the Buddha was dwelling in the monastery in Jivaka Kumara’s Mango Grove in the city of Rajagriha. For five beneficial reasons, the Tathagata inspected the bhikshus’ rooms once every five days. The Buddha saw a bhikshu suffering from jaundice (485a), wasted and emaciated. Although he knew, the Buddha still asked:

– Bhikshu, is your illness improving or worsening? Is your breathing regular?

– Blessed One, my illness causes me great suffering, and my breathing is irregular.

– Can you not go to the physician Jivaka’s house for an examination?

– The Blessed One has established a precept forbidding us to ride in vehicles or on horses, but my illness is so painful that I cannot walk.

– From now on, I permit sick bhikshus to ride in vehicles or on animals. They may ride such conveyances as elephants, horses, donkeys, camels, and oxen, or travel by boat, cart, or palanquin. Those who are not ill may not use any of these conveyances, but those who are ill may. However, I do not permit you to ride female animals; you should ride male animals. If the illness is severe and one cannot distinguish the animal’s sex, there is no offense in riding it. If there is a reason to travel upstream or downstream, or to cross a river, one should reflect, “I have a necessary matter to attend to.” At that time, one may ride across the river. If a bhikshu who is not ill rides in a vehicle or on a horse, he commits a Vinaya offense.

THE RULE FOR SHARING A BED

When the Buddha was dwelling in the city of Shravasti, the group of six bhikshus would sleep two or three together on the same bed, causing the beds and mattresses to be damaged and left strewn upon the ground. For five beneficial reasons, the Tathagata inspected the bhikshus’ rooms once every five days. Seeing a damaged bed abandoned upon the ground, although he knew what had happened, the Buddha still asked:

– Bhikshus, whose damaged bed is this, lying in disorder upon the ground?

The bhikshus then related the foregoing matter to him in full. The Buddha said:

– From now on, I do not permit you to sleep together on the same bed.

Regarding beds and mattresses, as stated above, one person should sleep on one bed. If it is a sitting couch, two persons may place three couches close together and sleep on them, but when stretching out their legs, they must not let their knees protrude beyond the edge. If it is a rectangular mattress, three persons are permitted to lie crosswise upon it and sleep.

If the mattresses are square, two persons may lay down three mattresses and sleep together upon them, but when stretching out their legs, their knees must not extend beyond the edge. If grass is spread underneath, each person may spread out a sleeping mat to sit or lie upon without committing an offense. If the weather is cold, they may cover themselves completely above and below, but they must not lie too close together; a space of one cubit must be left between them, and they must not lie with their arms outstretched.

Those whose rains-retreat seniority differs by three years may sit on the same bed, but may not sleep on the same bed. If they sleep on the same bed, they commit a vinaya-transgression offense.

This is called the rule concerning lying or sitting on the same bed.

THE RULE CONCERNING SITTING TOGETHER.

When the Buddha was residing in the city of Sravasti, the group of six bhiksus would sit together, three or four persons on a single bed, causing the beds and seats to break apart. For the sake of five benefits, the Tathagata inspected the bhiksus’ quarters once every five days. Seeing broken beds lying scattered upon the ground, the Buddha, though he knew what had happened, nevertheless asked:

“Bhiksus! Whose broken beds are these, left scattered upon the ground in this manner?”

The bhiksus then related the entire matter above to the Blessed One. The Buddha said:

“From now on, I do not permit you to sit together on the same bed.”

Furthermore, when the Buddha was residing in the city of Sravasti, the Blessed One asked Upali:

“Do the bhiksus recite the Vinaya?”

“They do, but few recite it, Blessed One!”

“(485b) Why do so few recite it?”

“Because the Blessed One established a rule forbidding them to sit together on the same bed. Each bhiksu sits upon a separate bed, and therefore few participate in the recitation of the Vinaya.”

“From now on, I permit bhiksus whose rains-retreat seniority differs by three years to sit together on the same bed. A bhiksu with no rains-retreat seniority may sit together with a bhiksu of three rains. Likewise, up to a bhiksu of seven rains, who may sit with a bhiksu of ten rains.

If it is a sleeping bed, three persons are permitted to sit upon it. If it is a sitting couch, two persons are permitted to sit upon it. If the bed is one and a half cubits long, two persons whose rains-retreat seniority differs by three years are permitted to sit together upon it.

If the difference is greater, the seat should be yielded to the senior monk. If a sleeping bed is more than three cubits long, bhiksus whose rains-retreat seniority differs by four years are permitted to sit together upon it. If the difference is greater, they may not sit together.

If, on the day of a great assembly, many people gather but there are few beds and seats, the beds may be placed close together and bound to one another. When binding them, they must be secured firmly so that the beds and mattresses do not sway; they may then sit together upon them. If a mat is three cubits long, bhiksus whose rains-retreat seniority differs by four years are permitted to sit together upon it.

If the difference is greater, they may not sit together. If grass is spread upon the ground and they sit together upon it, there is no need to distinguish seniority, and no offense is committed.”

This is called the rule concerning sitting together.

THE MAHASAMGHIKA VINAYA

End of the thirty-first fascicle.