摩訶僧祇律

A DETAILED EXPLANATION OF THE TENTH MISCELLANEOUS RECITATION CHAPTER

THE RULE CONCERNING EATING TOGETHER.

When the Buddha was dwelling in the city of Sravasti, at that time the group of six bhiksus ate together, and people in the world ridiculed them, saying:

– Why do these Sakyaputra ascetics sit and eat together like lustful people in the world?

Eventually, the Buddha ordered that the group of six bhiksus be summoned. When they arrived, the Buddha asked them:

– Is it true that you did this?

– It is true, Blessed One!

– From now on, I do not permit eating together. Eating together means eating from the same bowl. As for food, the five staple foods and the five miscellaneous foods should be placed separately and eaten. If there is no bowl, a basin or cup should be used to hold them. If there is neither basin nor cup, the rice should be formed into balls and placed in the left palm, then picked up and eaten with the right hand. If even that cannot be done, the bowl should be placed upon grass or leaves, and the food may then be picked up and eaten together. (485c) The five staple foods and the five miscellaneous foods must not be picked up by hand and eaten communally. However, if the food consists of flour, cakes, vegetables, or fruit, there is no offense in eating it together. If they eat together from the same bowl, they commit a vinayatikrama offense.

This is the rule concerning eating together.

THE RULE CONCERNING EATING AT A TABLE.

When the Buddha was dwelling in the city of Sravasti, the Tathagata, for the sake of five benefits, inspected the bhiksus’ rooms once every five days. He saw in the room of Nanda and Upananda an eating table painted in many colors. Although he knew, the Buddha still asked the bhiksus:

– Whose eating table is this, painted in so many colors?

– Blessed One! It is the eating table of Nanda and Upananda.

– From now on, I do not permit eating at an eating table.

On another occasion, when the Buddha was dwelling in the city of Sravasti, the Tathagata, for the sake of five benefits, inspected the bhiksus’ rooms once every five days. He saw a bhiksu with a boil on his hand. Although he knew, the Buddha still asked:

– Bhiksu! Are you well and at ease?

– Blessed One! I have a boil on my hand, which caused my bowl to break; yet the Blessed One has established a rule forbidding us to eat at a table, so I am not at ease.

– From now on, I permit sick bhiksus to eat at a table, but I do not permit the table to be painted in many colors.

If an eating table belonging to the Sangha is painted in many colors, there is no offense.

If it is a personal table, only one color should be used. When a sick bhiksu eats at a table, he should first stand, collect his mind in mindful recollection, and then eat; thus there is no offense.

A bhiksu who is not sick is under no circumstances permitted to eat at a table.

If, because of old age or illness, a bleeding boil on the hand, or because the bowl is heavy, full, hot, or cold, one eats at a table, there is no offense. But if a bhiksu who is not sick eats at a table, he commits a vinayatikrama offense. This is called the rule concerning eating at a table.

Summary verse:

Eating garlic and covering the bowl,

Fastening the skirt and the belt,

Riding in vehicles or on horses, sitting together,

Sitting on the same bed, eating together,

An eating table painted in many colors—

This concludes the eighth section.

AN ANIMAL KILLED FOR ONE’S SAKE.

When the Buddha was dwelling in the city of Sravasti, at that time Nanda and Upananda returned to Sravasti after traveling in distant regions. When it was time to seek alms, they donned their robes, took their bowls, and entered the home of a former acquaintance and donor named Apattra. When the donor saw the teachers, he greeted them:

– Greetings, venerable teachers! Why has it been so long since you last came?

– Good elder! It has been a long time since I came. What rare delicacies do you intend to serve me?

– Tomorrow I shall offer you a meal!

– Do not offer the food of weavers.

– What is the food of weavers?

– It is stale rice and bean soup!

– I shall not offer you stale rice and bean soup, but rice and meat.

– Do not offer me cold meat.

– I shall not offer you cold meat, (486a) but will cook it hot before offering it.

– When I speak of hot meat, I do not mean hot in that sense.

– Then what kind of hot meat do you mean?

– I mean the flesh of an animal that has only just died.

– If that is what you wish, come early tomorrow. I shall slaughter the animal before your eyes and then cook the meat while it is fresh.

– Very well.

Early the following morning, they donned their robes, took their bowls, and went to that house. The donor brought out goats, pigs, and chickens and arrayed them all before the bhiksus, then slaughtered them and offered their meat. After eating, the bhiksus departed, and the donor reproached them, saying:

– The ascetic Gautama uses innumerable means to denounce killing and praise abstention from killing, yet these ascetics told someone to slaughter animals before their very eyes. How is that any different from killing them themselves?

The bhiksus reported this matter to the Blessed One. The Buddha ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

– Bhiksus! Is it true that you did this?

– It is true, Blessed One!

– Bhiksus! This is an evil deed. (And so forth, up to the Buddha saying:) Why did you tell someone to kill living beings before your very eyes? From now on, I do not permit donors to kill living beings for one’s sake. Killing for one’s sake means slaughtering an animal for a bhiksu. If a donor slaughters an animal for a bhiksu, no bhiksu, bhiksuni, siksamana, sramanera, sramanerika, upasaka, or upasika may eat it. Likewise, if they kill it for an upasika, no bhiksu may eat it, and so forth, down to the upasika herself, who also may not eat it. There are three cases in which an animal is killed for another: seeing, hearing, and suspecting. Seeing means that one sees with one’s own eyes that they killed it for oneself; one may not eat it. This is called seeing. Hearing means that one hears with one’s own ears, or hears from another person, that they killed it for oneself; one may not eat it. If the person reporting it is untrustworthy and merely wishes to disturb the bhiksu, one should not heed that person’s words, but should listen to a trustworthy person in order to ascertain the matter with certainty. This is called hearing. Suspecting means that when a bhiksu visits a donor’s house, he regularly sees a goat there, but on a later visit sees the goat’s head and feet lying on the ground. Seeing this, suspicion arises in his mind, and he asks: “Where is the goat that I formerly saw here?” If they say, “I slaughtered it for you,” he should not eat it. If they say, “Venerable sir! I killed it as a sacrifice to the gods and ate its flesh, but I could not finish it, so I am offering the remainder to you,” then he may eat it. This is called suspecting.

Likewise, in regard to every kind of living being, the same applies whether one sees, hears, or suspects.

This is called an animal killed for one’s sake.

HUMAN FLESH.

When the Buddha was dwelling in the city of Sravasti, at that time there was an upasaka in the city of Sravasti named Tuy Ti. His wife was also named Tuy Ti, and there was also a visiting bhiksu named Tuy Ti. When the upasaka heard this, he thought: “The venerable teacher has the same name as I do. I should go and invite him to accept a meal.” He therefore went to the monastery, invited the bhiksu to his home, and prepared various kinds of food and drink as offerings. He then bowed his head in homage at the bhiksu’s feet, knelt with palms joined, and said:

– I respectfully beseech the venerable sir to accept (486b) from me the four requisites: robes, food and drink, lodging and bedding, and medicines for illness.

The bhiksu accepted the invitation. Later, the husband had to travel far away with a merchant caravan, so he instructed his wife:

– While I am away, you must remain at home and attend carefully to offerings for the venerable teacher. Do not allow him to lack anything.

After he had departed, the bhiksu felt unwell and wished to take a purgative. He therefore said to the upasika:

– I wish to take a purgative. Can you provide suitable foods for me at the proper times and in the proper sequence?

– Yes, venerable sir.

After he took the purgative, she provided, in due sequence, foods appropriate to his illness, such as thin gruel, thick gruel, and then meat. She took some money, gave it to her servant girl, and said:

– Take this money and go buy some meat to bring back.

The maidservant went to the market, but since that day was a fasting day, no one was slaughtering animals, so she could not buy any meat and had to return empty-handed. At that time, the upasika was distressed and thought: “The master is taking medicine. If he has no food suitable for his illness, I fear his condition will worsen.” Having thought thus, she ground mustard seeds and mixed them with oil. Then she entered her room, used a sharp knife to cut flesh from her thigh, gave it to the maidservant, and said:

– Wash this piece of flesh clean with mustard-seed oil, cook it, and take it to the master. Ask him what other food he will need tomorrow.

The maidservant followed her instructions, cooked the flesh, and brought it to the master. She then asked him:

– What food will you need tomorrow, Master?

– That is enough. Do not bring any more.

At that time, the upasika was in pain from her wound and lay down to rest. Her husband returned from a trading journey and, not seeing his wife come out to welcome him, thought: “Whenever I return from a distant journey, my wife comes as far as the second or third gate to welcome me. Why has she not come out to greet me today?” He then entered the room and saw his wife lying on the bed. Becoming angry, he scolded her:

– Why do you slight me and refuse to come out to welcome me?

– What merit have you gained on this journey that you expect me to come out and welcome you?

– On this journey I earned hundreds of thousands of myriads in silver.

– That is merely external wealth; what is so extraordinary about it? As for me, I cut flesh from my own body to provide for the master.

– Where did you cut yourself?

His wife lifted her garment and showed him. When her husband saw it, he fainted and fell prostrate upon the ground. At that time, a spirit saw what had happened and informed the bhikshu. Upon hearing this, the bhikshu entered the samadhi of loving-kindness and, through the power of concentration, caused the wife to recover as she had been before. She then said to her husband:

– Get up! Get up! Do not be afraid. Through the master’s spiritual power, my wound has healed.

The husband arose and saw that his wife’s wound had healed. Filled with joy, he went to the marketplace and said:

– My wife practiced diligently by cutting flesh from her own body as an offering.

When people heard this, they reproached them, saying:

– Why do the Sakyan ascetics eat human flesh?

The bhikshus reported this matter to the Blessed One. The Buddha ordered that the bhikshu be summoned. When he arrived, the Buddha asked:

– Bhikshu, did you actually do this?

– It is true, Blessed One! Because I did not enter meditative concentration, I did not know.

– From now on, I do not permit (486c) the eating of human flesh.

Furthermore, when the Buddha was dwelling in the Deer Park of the Seers at Varanasi, a bhikshu suffered from jaundice. A physician told him:

– If the Venerable One drinks human blood, he may recover from this illness. If he does not drink it, he will die; there is no other remedy.

At that time, a man who had violated the king’s law was arrested, his hands bound behind his back, and a Kapila garland hung upon him. Soldiers beat a drum and publicly proclaimed his sentence as they led him to the execution ground. The bhikshu approached the executioner and said:

– Good man, please let me drink this man’s blood!

The executioner said:

– If you wanted to eat his flesh, I would give it to you, much less his blood!

He then made the condemned man sit upon the ground and used a knife to cut the blood vessels on both sides of his throat, causing the blood to flow out. The bhikshu cupped the blood in both hands and drank it. People reviled him, saying:

– This is no bhikshu, but a demon that drinks human blood.

They then pelted that bhikshu with bricks, stones, and clods of earth until his leg was injured, whereupon he finally escaped. The bhikshus reported this matter to the Blessed One. The Buddha ordered that the bhikshu be summoned. When he arrived, the Buddha asked:

– Bhikshu, did you actually do this?

– It is true, Blessed One!

– Bhikshu, this is an evil deed. Do you cherish your own life to such an extent? From now on, I do not permit the drinking of human blood, even human marrow; none of it may be consumed. If a bhikshu develops a boil on his head and a physician says that it will heal only if human bone is ground and applied to it, he may apply it. After applying it, however, he must not remain among the Sangha but should stay in a small room nearby. When he has recovered, he must bathe and cleanse himself thoroughly before he may rejoin the Sangha.

Furthermore, when the Buddha was dwelling at Vaishali, there was a group of people who habitually ate dragon flesh, and the bhikshus also ate dragon flesh. Consequently, many dragons were killed. At that time, a dragon maiden came and stood before the Blessed One’s bed, weeping. Although the Buddha knew why, he nevertheless asked:

– Why are you weeping?

– Blessed One! There are people here in Vaishali who eat dragon flesh, and the bhikshus also eat dragon flesh. Consequently, many dragons are being killed. I respectfully beseech the Blessed One not to allow the bhikshus to eat dragon flesh.

The Blessed One then taught and instructed her in the Dharma according to her needs, causing the dragon maiden to rejoice, whereupon she took her leave. The Blessed One then went to the place where many bhikshus had assembled, spread out his sitting cloth, and sat down. He related the foregoing matter to the bhikshus in full and then established the rule:

– From now on, I do not permit the eating of dragon flesh, dragon blood, dragon bones, dragon sinews, dragon marrow, or, in general, any part of a dragon. However, if someone has a skin disease requiring dragon bone, dragon bone may be ground into powder and applied, and there is no offense.

When the Buddha was dwelling in Rajagriha, King Bimbisara’s elephant died. Some lowly chandalas took its flesh and ate it, and some among the bhikshus also ate it. At that time, the youth Jivaka went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

– Blessed One! King Bimbisara’s elephant died (487a), and some lowly chandalas took its flesh and ate it. Some bhikshus also ate it. Bhikshus are renunciants honored by the people; therefore, I beseech the Blessed One not to allow them to eat elephant flesh.

The Blessed One then taught and instructed him in the Dharma according to his needs, bringing benefit and joy to the youth. The youth bowed his head at the Buddha’s feet and took his leave. The Blessed One then went to the place where many bhikshus had assembled, spread out his sitting cloth, and sat down. He related the foregoing matter to the bhikshus in full and then said:

– From now on, I do not permit the eating of elephant flesh, even elephant marrow. However, there is no offense in using elephant ivory or elephant bone to make bowl fittings or fasteners for robes.

When the Buddha was dwelling in Rajagriha, King Bimbisara’s horse died. The circumstances were the same as in the case of the elephant described above. If someone has a skin disease, ulcer, or boil that requires horse blood to be applied, it may be applied without offense. After applying it, however, he must not remain among the Sangha but should stay in a small room beside the Sangha’s quarters.

When the Buddha was dwelling in Shravasti, the bhikshus ate dog flesh. Consequently, whenever they entered a village, dogs ran after them barking loudly. The bhikshus reported this matter to the Blessed One, whereupon the Buddha said:

– From now on, I do not permit the eating of dog flesh, nor may dog marrow be eaten. However, if someone is bitten by a dog and needs to burn dog hair and apply the ashes to the wound, it may be used without offense.

Furthermore, when the Buddha was dwelling in Shravasti, a bhikshu ate crow flesh. Whenever he entered a village to beg for alms, or practiced walking meditation in the forest, flocks of crows followed him, cawing loudly. The bhikshus reported this matter to the Blessed One, whereupon the Buddha said:

– From now on, I do not permit the eating of crow flesh; likewise, crow marrow and all other parts may not be eaten. However, if wing feathers are needed to treat a skin disease, they may be used without offense.

Furthermore, when the Buddha was dwelling in the city of Sravasti, a bhikkhu ate hawk meat. While he was walking in meditation in the forest, a flock of hawks flew after him, crying loudly. The bhikkhus brought this matter before the Blessed One, whereupon the Buddha said:

– From now on, I do not permit the eating of hawk meat; likewise, hawk marrow must not be eaten. If feathers or wings are needed to treat a skin disease, they may be used without offense.

In summary, the following kinds of food must not be eaten:

1- Human flesh.

2- Dragon flesh.

3- Elephant flesh.

4- Horse flesh.

5- Dog flesh.

6- Crow flesh.

7- Hawk flesh.

8- Pig flesh.

9- Monkey flesh.

10- Lion flesh and garlic, including raw or cooked garlic, its skin and its leaves; none of these may be eaten.

If garlic is needed for application to an external wound, it may be used. After applying it, however, one must not enter the assembly but should stay in a small room beside the Sangha’s quarters. When the illness has healed, one must bathe and cleanse oneself before entering the assembly. This is called the rule concerning the use of meat and garlic.

THE RULE CONCERNING THE USE OF HIDES.

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda went to the house of a cowherd (487b) and sat upon a bed. A newborn calf, seeing that the color of the bhikkhu’s robe resembled that of its mother, suddenly ran toward him. The bhikkhu stroked its head gently with his hand and said:

– This calf’s hide is soft and beautiful; it could be made into a sitting mat.

The cowherd thought, “This bhikkhu is well acquainted with the king and with eminent ministers. He possesses great influence and wishes to obtain this calf’s hide.” He therefore asked:

– Venerable sir, do you need a hide? I shall give you one.

– Give me the hide of this calf.

– In my house I have the dried hide of another calf, which is also soft and beautiful. I shall dress and straighten it, then give it to you.

– If you wish to give me one, then give me the hide of this calf. I do not want another.

The cowherd then thought, “This bhikkhu has great influence and could bring harm upon me.” Fearing misfortune, he killed the calf before the bhikkhu’s eyes, skinned it, and gave him the hide. When the mother cow returned from grazing and could not find her calf, she wandered around the fences, crying loudly. The cowherd reproached him, saying:

– The Sramanas, sons of the Sakyan, have no compassion. If this Sramana were in the mother cow’s situation, what would his state of mind be?

The bhikkhus brought this matter before the Blessed One. The Buddha then ordered that Nanda and Upananda be summoned. When they arrived, the Buddha asked:

– Bhikkhus! Is it true that you did this?

– It is true, Blessed One!

– Bhikkhus! This is an evil deed. Why did you cause someone to kill a living being before your very eyes? From now on, I do not permit the use of hides. These include cowhide, buffalo hide, tiger skin, leopard skin, bear skin, and deerskin; in general, none of these kinds of hides may be used as seats. Only goatskins in the remote frontier regions of Thu-no are permitted. There are two kinds of goats: black goats and variegated goats. Black goats and variegated goats are each divided into ten kinds, as explained above. If one sits directly upon a hide, one commits a vinaya-transgression offense. If one sits upon a cotton cushion placed over a hide, one commits two vinaya-transgression offenses. If one sits upon leather footwear, one commits a vinaya-transgression offense. If one lies upon leather footwear, one commits a vinaya-transgression offense. If one lies upon leather footwear with it extending above the knees, one commits a vinaya-transgression offense; but if it extends only below the knees, there is no offense. If a hide is used to make a bed and one sits upon it, there is no offense. (This is called the rule concerning the use of hides.)

OBJECTS FOR WIPING THE FEET.

When the Buddha was dwelling in the city of Sravasti, Nanda and Upananda acquired objects for wiping their feet. When the disciples of other sects saw this, they thought, “Let us join together and harass that upasaka,” as was explained in detail above in the matter concerning crumbs, up to the point where the Buddha said:

– From now on, I do not permit the use of specially made objects for wiping the feet. Whether square or round, if a lightning-flash design bearing images of masa beans or mung beans is carved upon it, none of these may be used. If the soles of the feet are soiled, one may roll grass into a ball, (487c) or use a brick or tile fragment to wipe them. This is called an object used for wiping the feet.

EYE OINTMENT.

When the Buddha was dwelling in the city of Rajagriha, a festival was being held, and young men and women went outside the city for recreation. The group of six bhikkhus adorned their eyes with blue and black pigment. The people ridiculed them, saying:

– Why do these Sramanas, sons of the Sakyan, resemble young men of noble families, adorning their eyes with blue pigment?

Seeing those who had adorned their eyes with black pigment, others said:

– These Sramanas, sons of the Sakyan, resemble the messengers of base men, going about with black pigment smeared upon their eyes. What spiritual conduct could such corrupt men possess?

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

– From now on, I do not permit the adornment of the eyes.

Furthermore, when the Buddha was dwelling in the city of Sravasti, in the Mango Grove of the young man Jivaka, the bhikkhus were suffering from eye ailments. The young man Jivaka said:

– Venerable sirs, you may use this medicine as an ointment for your eyes.

– The Blessed One has established a rule that does not permit us to apply ointment to our eyes.

– I shall go and ask the Blessed One to permit this.

He then went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and addressed him:

– Blessed One! The bhikkhus eat only one meal each day, and the eyes are vital organs of the human body. I ask the Blessed One to permit the bhikkhus to apply medicinal ointment to their eyes.

– From now on, I permit the use of medicinal eye ointment, except for blue ointment. However, if a physician says, “Venerable sir! This eye ailment can be cured only by applying blue medicine; there is no other remedy,” then it may be applied. After applying the medicine, one must not remain within the assembly but should stay in a small room beside the Sangha’s quarters. When the illness has healed, one must bathe and cleanse oneself before entering the assembly.

This is called eye ointment.

CONTAINER FOR EYE MEDICINE.

When the Buddha was dwelling in the city of Sravasti, the bhikkhus used leaves to hold eye medicine. Although the Buddha knew what it was, he nevertheless asked:

– Bhikkhu! What is this?

– It is eye medicine, Blessed One!

– Eye medicine is a valuable substance and should be kept in a container.

The bhikkhus then made containers for medicine from gold and silver. The Buddha said:

– I do not permit containers to be made from gold, silver, or any precious material. They should be made from copper, iron, metal, bamboo, reeds, hair, or bird feathers; at the very least, a leather case may be made to hold the medicine.

This is called a container for eye medicine.

APPLICATOR FOR EYE MEDICINE.

When the Buddha was dwelling in the city of Sravasti, a bhikkhu used bamboo to make an applicator for eye medicine. Although the Buddha knew what it was, he nevertheless asked:

– Bhikkhu! What is this?

– Blessed One! It is a stick for applying medicine to the eyes.

– The eyes are delicate organs, so a smooth object should be used to make the applicator.

The bhikkhu then made one from gold and silver. The Buddha said:

– I do not permit it to be made from gold, silver, or any precious material. It should be made from copper, iron, tooth, bone, sandalwood, or hardwood, and then planed and polished until smooth. At the very least, one may use a finger to apply the medicine. This is called an applicator for eye medicine.

THE RULE CONCERNING THE USE OF PARASOLS.

When the Buddha was dwelling in the city of Rajagriha, there was at that time a worldly festival, and men and women went to attend the festivities. The group of six bhikkhus carried parasols of many (488a) colors, while some carried parasols made of tree bark. The people criticized them, saying:

– Why do these Sakyaputta ascetics resemble princes and great ministers, carrying parasols of many colors?

When some saw them carrying parasols made of leaves, they said:

– Why do these Sakyaputta ascetics resemble the messengers of lowly men, walking about carrying parasols made of leaves? These are corrupt men; what spiritual conduct could they possibly have!

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

– From now on, I do not permit the use of parasols.

On another occasion, when the Buddha was dwelling in the city of Sravasti, the elder Aniruddha and Kimbila, having completed the rains retreat at Mount Stupa, returned to the city of Sravasti to pay homage to the Blessed One. Although the Buddha knew, he nevertheless asked:

– Bhikkhus, why are your robes soiled and encrusted with salt?

– Because the Blessed One established a rule forbidding us to carry parasols. We were caught in the rain while going for alms, and thus came to be in this condition.

– From now on, I permit the use of parasols. Parasols made of tree bark, parasols made of leaves, bamboo parasols, and other such kinds may all be used. However, parasols of many colors are not permitted.

This is called the rule concerning the use of parasols.

THE RULE CONCERNING THE USE OF FANS.

On the day of a worldly festival, men and women went forth in great numbers to enjoy themselves. The group of six bhikkhus carried fans ornamented with mother-of-pearl, while some carried slatted fans. The people ridiculed them, saying:

– Why do these Sakyaputta ascetics resemble princes and great ministers, carrying fans ornamented with mother-of-pearl?

When some saw them carrying slatted fans, they criticized them, saying:

– Why do these Sakyaputta ascetics resemble the messengers of lowly men, carrying slatted fans? These are corrupt men; what spiritual conduct could they possibly have!

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

– From now on, I do not permit the carrying of fans.

On another occasion, when the Buddha was dwelling in Vaisali, mosquitoes disturbed the bhikkhus in the meditation hall, so they used their robes as fans, making a flapping sound. Although the Buddha knew, he nevertheless asked:

– Bhikkhus, what are you doing that makes a sound like elephants flapping their ears?

– Blessed One, because the Blessed One established a rule forbidding the use of fans, the bhikkhus, being bitten by mosquitoes, have had to use their robes to fan them away, thus making this sound.

– From now on, I permit the use of bamboo fans, reed fans, and leaf fans, except for fans ornamented with mother-of-pearl and fans painted in many colors. However, if a fan belongs to the Sangha, there is no offense in painting it in many colors. A fan for personal use must be dyed an unobtrusive color. If someone smears a fan with perfume and then offers it, it may be wiped clean and used.

This is called the rule concerning the use of fans.

THE RULE CONCERNING THE USE OF FLY-WHISKS.

When the Buddha was dwelling in the city of Rajagriha, there was at that time a festival, and men and women went forth to enjoy themselves. The group of six bhikkhus carried fly-whisks made from the hair of white yak tails, with handles inlaid with gold and silver. The people ridiculed them, whereupon the Buddha said:

– From now on, I do not permit the carrying of fly-whisks.

On another occasion, when the Buddha was dwelling in Vaisali, (488b) mosquitoes disturbed the bhikkhus in the meditation hall, so they used fly-whisks made of leaves to strike at the mosquitoes, making a sound. Although the Buddha knew, he nevertheless asked:

– Bhikkhus, what is that sound?

– Blessed One, because the Blessed One established a rule forbidding the carrying of fly-whisks, the bhikkhus have been using fly-whisks made of leaves to drive away the mosquitoes, thus making this sound.

– From now on, I permit the use of fly-whisks. Fly-whisks may be made from threads, fringed cloth, tangled grass, or tree bark. Of these, only fly-whisks made from white yak tails or white horse tails, with handles inlaid with gold and silver, are excluded; all other kinds may be used. If they are white, they should be dyed an unobtrusive color before use. When holding a fly-whisk, one must not assume an affected, languid manner like that of a courtesan holding a fly-whisk.

This is called the rule concerning the use of fly-whisks.

Summary verse:

Killing for oneself, eating human flesh,

Eye medicine, containers, and applicator sticks,

Oxhide and implements for wiping the feet,

The use of parasols and fly-whisks.

The ninth chapter ends here.

THE RULE CONCERNING THE USE OF A SURGICAL KNIFE.

When the Buddha was dwelling in the city of Sravasti, there was a bhikkhu suffering from hemorrhoids. He said to a physician:

– Good sir, can you use a knife to treat my illness?

– Yes, I can.

The physician then thought, “These ascetics are intelligent and wise. If they see me perform the treatment, they will secretly learn how to do it and will no longer need me.” He therefore sent all the other bhikkhus away. When he was about to commit an improper act, the bhikkhu became suspicious and called out to the other bhikkhus:

– Venerable ones, come here! This physician intends to commit an improper act.

Hearing this, the bhikkhus immediately entered. The physician became frightened, dropped the knife, and fled. The bhikkhus then reported the matter to the Blessed One. The Buddha ordered that the bhikkhu be summoned. When he arrived, the Buddha asked:

– Bhikkhu, is it true that this occurred?

– It is true, Blessed One!

– Bhikkhu, why did you allow a physician to use a knife to treat a vital area? From now on, I do not permit the use of a knife to treat a vital area. The vital area is the region extending four finger-breadths around the anus. If one suffers from a tumor, abscess, or similar ailment, I permit barley to be chewed, mixed with chicken droppings, and applied to the swelling to bring the pus to a head. Then a fellow disciple of the same preceptor or acarya may be asked to lance it. If a tumor, abscess, or similar ailment occurs elsewhere and requires treatment with a knife, the knife may be used. Whoever uses a knife to treat the vital area commits a sthulatyaya offense.

This is called the rule concerning the use of a knife to treat illness.

WATER BAGS.

When the Buddha was dwelling in the city of Sravasti, a bhikkhu suffering from a headache asked a physician:

– Good sir, can you treat my illness by pouring water over me?

– Yes, I can.

The physician then thought, “These Sakyaputta ascetics are intelligent and wise. If they see me treat an illness by pouring water, they will no longer summon me afterward.” Eventually, he abandoned the water bag and fled. The bhikkhus reported the matter to the Blessed One. (488c) The Buddha then rebuked the bhikkhu:

– Why did you use a bag to pour water as a treatment for illness? From now on, I do not permit the use of water bags. Such bags include bags made of cowhide, buffalo hide, and goatskin. No such leather bag may be used to hold water. If a physician says, “This illness must be treated by soaking it with oil,” then a piece of wood should be hollowed out and filled with oil, wrapped in cloth, and placed in the bathhouse. One should sit upon it while holding sugarcane in one’s mouth. Alternatively, cotton cloth may be folded, soaked in oil, and placed upon some object, leaving an opening through which the oil may drip onto the afflicted area; there is no offense in doing so. If one uses a leather bag to hold water, one commits a sthulatyaya offense.

This is called the rule concerning water bags.

THE RULE CONCERNING SHAVING THE HEAD.

When the Buddha was dwelling in the city of Sravasti, there was a merchant from the settlement of Mahavana in a southern country who drove a herd of eight buffaloes to the northern country of Kuta. Another merchant joined him, and together they let their buffaloes graze in the same marsh. At that time, a Licchavi caught dragons and ate their flesh, and he captured a naga maiden. On that day, the naga maiden was observing the uposatha and had no thought of killing, so she allowed the man to pierce her nose and lead her away. Seeing the naga maiden’s graceful and beautiful appearance, the merchant felt compassion and asked the Licchavi youth:

– Where are you taking this dragon, and what do you intend to do with her?

– I intend to kill her and eat her flesh.

– Do not kill her. I will give you an ox in exchange for this dragon so that you may release her.

But the Licchavi youth refused. Finally, when the man agreed to exchange eight oxen, the Licchavi said:

– The flesh of this dragon is very delicious, but now, for your sake, I must release her.

Thereupon, he accepted the eight oxen and released the dragon maiden. Suddenly, the merchant thought, “This is an evil man. I fear that he will pursue the dragon maiden and capture her again.” With this thought, he followed the man to the edge of the pond. The dragon maiden then transformed herself into a human being and said to the merchant:

– You have saved my life. I wish to repay your kindness. Please descend to the dragon palace, and I will requite your kindness.

– That cannot be! You dragons are fierce by nature and unpredictably wrathful. Who knows whether you might kill me?

– Nothing of the sort will happen! That man bound me, and I had more than enough power to kill him; but because I was observing the uposatha, I had no thought of killing. How much less could I harm you, who have now given me my life? If you will not go, then please remain here for a short while so that I may enter the palace first and make a report.

The dragon maiden then entered the palace. At that time, seeing two dragons bound together before the dragon gate, the merchant asked them:

– For what reason have you been bound?

– This dragon maiden observes three fasting days each fortnight. We brothers failed to guard her carefully and allowed her to be captured by the Licchavi youth; therefore, we have been bound. We beseech you, out of compassion, to speak on our behalf so that they may release us. In the dragon palace, there is food that, once eaten, is not digested until death; food that is digested only after twenty years; food that is digested only after seven years; and food from Jambudvipa. If the dragon maiden asks what kind of food you wish to eat, you should request the food of human beings from Jambudvipa.

(489a) After the dragon maiden had entered and made her report, she invited the merchant inside, seated him upon a jeweled couch, and said:

– What food would you now like to eat? Would you like to eat once and have it remain undigested until death...?

– I wish to eat the food of human beings from Jambudvipa.

The dragon maiden served him various foods and beverages. The merchant then asked her:

– Why have those two dragons been bound?

– You should simply eat. Why ask about that?

– No, I wish to know!

Because he kept asking, the dragon maiden was compelled to say:

– Those two have committed an offense, and I wish to kill them.

– Do not kill them.

– That cannot be! They must be killed.

– I will eat only if you release them.

– They cannot be released immediately. They must be punished by being banished to the human realm for six months.

Thus, the dragon maiden sentenced them to six months in the human realm. Seeing that the dragon palace possessed many treasures with which the palace was adorned, the merchant asked the dragon maiden:

– Since you have acquired such precious adornments, why do you still observe the uposatha?

– My existence as a dragon entails five sufferings: when I am born, I manifest the body of a dragon; when I sleep, I manifest the body of a dragon; when I engage in sexual intercourse, I manifest the body of a dragon; when I become angry, I manifest the body of a dragon; and when I die, I manifest the body of a dragon. Three times each day, my flesh and skin adhere to scorching sand that burns my body.

– What, then, do you seek?

– I seek to be born as a human being. Why is that? Among suffering animals, there is no true Dharma.

– I have attained a human body. What, then, should I seek?

– The opportunity to go forth is exceedingly difficult to obtain; therefore, you should seek to go forth.

– Under whom should I go forth?

– The Tathagata, Worthy One, Perfectly Enlightened One, is now dwelling in the city of Sravasti. Those who have not yet crossed over, he causes to cross over; those who have not yet attained liberation, he causes to attain liberation. You should go there and enter the monastic life.

– I wish to return home.

The dragon maiden then gave him eight cakes of gold and said:

– This is dragon gold, sufficient for your parents and relatives to use throughout their lives without exhausting it. Now close your eyes.

The dragon maiden then used her supernatural power to return him to his native land. His former traveling companion had already informed his family that he had descended into the dragon palace. His parents therefore believed that their son had died, and their relatives and honored kin had gathered together, weeping and mourning. At that time, some cowherds and woodcutters saw that he had returned and hastened to inform his family:

– So-and-so has returned!

Hearing this, his family was overjoyed. They went out to welcome him and escorted him home. After he returned, the family held a celebration for his restoration to life. He then gave the eight cakes of gold to his parents, saying:

– This is dragon gold. When cut, it becomes whole again, and even if used throughout a lifetime it will never be exhausted. I beseech you, Father and Mother, to permit me to go forth.

But his parents would not permit him. He then went to the Jeta Grove Monastery, where a bhiksu admitted him into the monastic life. Later, his parents went to the monastery gate and asked the bhiksus:

– Do you know where so-and-so is?

They all replied:

– We have neither seen nor heard of him.

But one bhiksu said:

– (489b) You need only stand at this gate. If he is here, before long he will pass in or out!

Following this instruction, the man waited there for a while and then saw his son emerge. He reproached the bhiksus, saying:

– The Sakyaputriya ascetics speak falsely: having seen, they say they have not seen; having heard, they say they have not heard.

The son admonished his parents:

– Do not do what is unprofitable. Everyone here knows that I have gone forth.

His parents then went to the Buddha, bowed their heads in homage at his feet, and sat to one side. The Buddha taught them the Dharma, instructing them so that they gained benefit and rejoiced, and they attained the pure Dharma eye. They then said to their son:

– All of us have been restored to life. Now that you have gone forth, you have gained very great benefit.

When the bhiksus heard the reproach they had uttered earlier, they reported the matter to the Blessed One. The Buddha ordered that the bhiksu who had admitted the man into the monastic life be summoned. When the bhiksu arrived, the Buddha asked:

– Bhiksu, did you indeed do this?

– It is true, Blessed One!

– Why did you admit a man into the monastic life without first announcing it to the Sangha? From this day forward, I do not permit anyone to admit a person into the monastic life without first announcing it to the Sangha. An announcement must be made when one is admitted into the monastic life and when one’s head is shaved. “Announcement” means announcing it to the entire Sangha, or at least to eight elders. The elder should instruct that it be performed in accordance with the Dharma. If the shaving of the head is announced but admission into the monastic life is not announced, one commits a vinaya-transgression offense. If both are announced, there is no offense. If neither admission into the monastic life nor the shaving of the head is announced, one commits two vinaya-transgression offenses. If a person is admitted outside the boundary, there is no offense. This is called shaving the head.

Furthermore, when the Buddha was dwelling at the Bamboo Grove, the Kalandaka Sanctuary, in Rajagrha, the Tathagata admitted people everywhere—bhiksus, bhiksunis, upasakas, upasikas, kings, householders, adherents of other paths, sramanas, and brahmans. At that time, the Buddha said to the bhiksus:

– From this day forward, you too should admit people into the monastic life and confer full ordination upon them.

The bhiksus then imitated the Tathagata by saying, “Come, well-spoken one,” when admitting people into the monastic life, but their hair and beards remained intact. The Buddha then said to the bhiksus:

– Not everyone possesses, as does the Tathagata, the fearless golden speech by which, upon saying, “Come, well-spoken one,” the hair and beard fall away of themselves. From this day forward, the hair must be shaved.

Thereafter, when performing the shaving, some bhiksus shaved the hair but not the beard, while others shaved the beard but not the hair. The bhiksus reported this matter to the Blessed One. The Buddha taught:

– It must all be shaved. When shaving, the beard should be shaved first, and the head afterward. If the person being shaved is difficult to please, there is no offense in shaving the head first. One should not tell a newly ordained person that the renunciant life is pleasant, but should tell him that the renunciant life is arduous, involving such things as eating one meal a day, staying only one night in each place, sleeping only once, eating little, drinking little, sleeping little, and remaining awake much. “Good sir! Are you able to do this?” Only if he replies, “I am able,” should his head be shaved. If he is already a bhikshu, there is no offense in shaving the head first and the beard afterward.

This is called shaving the head.

SHAVING IMPLEMENTS.

When the Buddha was traveling through the country of Kosala and came to a brahmin village, (489c) an old man and his son, carrying their implements with them, requested ordination. This continued until the Buddha taught:

– Why did you ordain as a renunciant a barber who brought his implements with him? From now on, I do not permit the ordination of anyone who brings his work implements with him. If a barber carrying his implements wishes to request ordination, he should be told: “Put aside your shaving implements, and only then will I ordain you. After you have gone forth, if you need them, you may borrow them from someone else for use.” Besides barbers, the same applies to blacksmiths, carpenters, goldsmiths, leatherworkers, weavers, and other specialized craftsmen: none may be ordained while carrying their implements with them. Whoever ordains someone under such circumstances commits a Vinaya-transgression offense.

This is called work implements.

SCHISM IN THE SANGHA.

When the Buddha was dwelling in the city of Shravasti, Venerable Upali went to the Buddha, bowed his head at the Buddha’s feet, stood respectfully to one side, and said to the Buddha:

– Blessed One! The Blessed One speaks of schism in the Sangha. What constitutes schism in the Sangha?

– Upali! If a venerable bhikshu lives in accordance with the Dharma and the Vinaya and thoroughly understands the profound meaning and principles, that bhikshu is worthy of homage and reverence, and his teachings should be followed and obeyed. If a bhikshu claims that this bhikshu’s words are contrary to the Dharma and refuses to follow them, this constitutes discord within the Sangha, not a schism in the Sangha, so long as the Sangha in one residence recites the precepts together and performs karma procedures together. I have laid down that if, within a single boundary and a single residence, members of the Sangha separately conduct the Posadha, the Pravāraṇā, or karma procedures, this is called a schism in the Sangha.

– Blessed One! What offense is incurred by causing a schism in the Sangha?

– The retribution is to fall into hell for one kalpa.

This is called schism in the Sangha.

HARMONY IN THE SANGHA.

When the Buddha was dwelling in the city of Shravasti, Venerable Upali said to the Buddha:

– Blessed One! The Blessed One speaks of harmony in the Sangha. What is called harmony in the Sangha?

– I have laid down that if a venerable bhikshu lives in accordance with the Dharma and the Vinaya and thoroughly understands the profound meaning and principles, that bhikshu is worthy of homage and reverence. When the bhikshus follow and observe the prescribed rules, dwell together in one residence, conduct the Posadha and the Pravāraṇā together, and perform Sangha karma procedures together, this is called harmony in the Sangha.

On another occasion, Venerable Upali went to the Buddha, bowed his head at the Buddha’s feet, stood respectfully to one side, and then said to the Buddha:

– Blessed One! What merits arise from harmony in the Sangha?

– Upali! It brings wholesome recompense for one kalpa.

This is called harmony in the Sangha.

THE FIVE HUNDRED BHIKSHUS COMPILE THE TREASURY OF THE DHARMA.

When the Buddha was dwelling in the city of Rajagriha, King Ajatashatru, son of Vaidehi, bore enmity toward the people of Vaishali, as explained in detail in the Mahaparinirvana Sutra, continuing through the account of how the Blessed One relinquished his life span beside the Shrine of the Laid-Down Bow and Staff in Vaishali. He then proceeded toward the city of Kushinagara, beside the Hiranyavati River, the homeland of the Mallas, and in the Firm Forest (490a), beneath the twin sala trees, entered parinirvana.

When his body was about to be cremated at the Makuta-bandhana Shrine, the devas prevented the fire from igniting while they awaited Venerable Mahakashyapa. At that time, Venerable Mahakashyapa was seated in meditation in the Pipphali Cave on Mount Gridhrakuta. He then thought: “The Blessed One has relinquished his life span.

I do not know where he intends to enter nirvana. Where is he now? Is he suffering little illness and little affliction, and dwelling at ease?” Having thought thus, he entered samadhi and, with his divine eye, surveyed all the worlds.

He saw that the Blessed One was in the city of Kushinagara, beside the Hiranyavati River, the homeland of the Mallas, in the Firm Forest between the twin sala trees, and that his body was about to be cremated at the Makuta-bandhana Shrine, but the fire would not ignite. Seeing this, the Venerable was grief-stricken and sorrowful. He then thought: “While the Blessed One’s relics have not yet been dispersed, I should go and pay homage.” The Venerable further thought: “Now that I am going to behold the Blessed One’s final body, I should not travel by means of supernormal powers, but should go there on foot.” Having thought thus, the Venerable said to the bhikshus:

– Elders! The Blessed One has entered parinirvana. Each of you should take your robe and bowl, and together we shall go to Kushinagara to pay homage to the Blessed One.

When the bhikshus heard this, they all replied:

– Excellent!

Venerable Mahakashyapa then set out with the bhikshus for Kushinagara. On the way, they passed through a village. An elderly bhikshu was living in that village. Venerable Mahakashyapa said to the elderly bhikshu:

– Bring your robe and bowl here, and let us go together to the city of Kushinagara to pay homage to the Blessed One.

– Elder Mahakashyapa! Let us wait until we have eaten the earlier and later meals, and then we shall go.

– We should not wait until after eating.

The elderly bhikshu insisted three times, but each time Mahakashyapa said:

– We should not wait.

The elderly bhikshu then became angry and said:

– What matter could make a shramana so urgent and hurried, like a dead crow not worth a single coin? Wait a little while; after we have eaten, we shall go.

Venerable Mahakashyapa again said:

– Leave that food for now. The Blessed One has entered nirvana. We must hurry there before the cremation takes place.

When the elderly bhikshu heard that the Buddha had entered parinirvana, he said to Venerable Mahakashyapa:

– Now I am liberated forever. Why is this? While that arhat was alive, he was always saying: “This should be done; that should not be done.” Now that he has entered nirvana, I am free to do as I please, whether a thing should or should not be done.

Upon hearing these words, Mahakashyapa was grief-stricken and sorrowful. He snapped the fingers of his right hand, causing flames to shoot forth, while simultaneously stamping his right foot firmly upon the ground. Seeing this, the elderly bhikshu became terrified and fled. Mahakashyapa then went to where the Buddha lay. The Blessed One immediately (490b) extended both feet out from the golden coffin. When Venerable Mahakashyapa saw the Buddha’s feet, he bared his right shoulder, bowed his head in homage, and recited these verses:

The Tathagata’s feet are full and rounded,

Bearing wheels with a thousand spokes.

The toes are long, tapered, and delicate,

Joined by web-like patterns.

Therefore, today I

Bow before the feet of the Supreme One.

Those supremely delicate feet

Once traveled throughout the world.

With great compassion he saved sentient beings;

Henceforth, I shall meet him no more.

Therefore, today I

Bow before the Tathagata’s feet.

The Tathagata delivered me,

And I attained arhatship and true liberation.

Now I behold him for the last time;

Never again shall I meet him.

He severed every doubt,

The Supreme One free from desire.

He benefited all living beings,

And all rejoiced.

Therefore, today I

Bow before the feet of the Supreme One.

Such was the Buddha’s virtue;

He skillfully answered every doubt.

This day has now passed,

And the light of loving-kindness is forever extinguished.

Therefore, today I

Bow before the feet of the Supreme One.

I have realized the Four Truths

And proclaimed the virtues of the Buddha.

When I had recited these verses of homage,

The two feet withdrew at once.

The bhikshus then discussed among themselves: “Who should kindle the cremation fire?” At that time, Venerable Mahakashyapa said:

– I am the eldest son of the Blessed One, so let me kindle the funeral pyre.

The assembly unanimously said, “Excellent,” and then cremated the Blessed One. When the cremation was complete, Kasyapa recalled the words spoken by the elderly bhikkhu in the village, including: “If you wish to do it, then do it; if you do not wish to do it, then let it be.” The Venerable One then said to the bhikkhus:

– Elders! The matter of the Blessed One’s relics is not our concern. Kings, householders of standing, brahmins, lay devotees, and those seeking merit will themselves attend to making offerings. Our first responsibility is to compile the treasury of the Dharma, lest the Buddha’s Dharma soon perish.

The assembly discussed:

– Where should we compile the treasury of the Dharma?

At that time, some proposed, “We should go to Sravasti”; others said, “We should go to Saketa”; others said, “We should go to Campa”; others said, “We should go to Vaisali”; and still others said, “We should go to Kapilavastu.”

Then Mahakasyapa proposed:

– We should go to the city of Rajagrha to compile the treasury of the Dharma. Why is this? Because the Blessed One left these final instructions (490c): King Ajatasatru, son of Vaidehi, in the city of Rajagrha, is foremost in the faculty of faith among the upasakas who are disciples of the sravakas. Moreover, that king has five hundred beds available for our use, so we should go to him.

Hearing this, everyone replied:

– Very well.

The Blessed One had previously instructed the Venerable Anuruddha: “When the Tathagata enters nirvana, you must safeguard the relics and not allow the devas to carry them away. In the past, when a Tathagata entered nirvana, the devas carried away the relics, making it impossible for people in the world to go there and pay homage, thereby depriving them of merit. The devas can come to the human realm to make offerings, but people in the world cannot go to their abode, except for those who possess supernatural powers. Therefore, the relics must be carefully safeguarded.”

At that time, the attendant Ananda was occupied with matters concerning the offerings and could not come. Mahakasyapa, together with one thousand bhikkhus, went to the city of Rajagrha. Arriving at the cave on Ksatriya Mountain, they spread out beds and cushions and adorned the Blessed One’s seat.

In front of the Blessed One’s seat, they placed the Venerable Sariputra’s seat on the left and the Venerable Mahamaudgalyayana’s seat on the right. Next, they placed Mahakasyapa’s seat. In this manner, they arranged the beds and cushions successively in proper order and prepared the necessities required for four months.

For the purpose of compiling the treasury of the Dharma, they severed all external involvements. When the great assembly had gathered, among them were those who had attained the Threefold Knowledge and the Six Superknowledges and had mastery of virtue. Among these, some had personally received instruction from the Blessed One and had memorized one collection of the Vinaya; some had followed the assembly of sravakas and memorized one collection of the Vinaya; some had personally received instruction from the Blessed One and memorized two collections of the Vinaya; and some had followed the assembly of sravakas and memorized two collections of the Vinaya.

The assembly then deliberated together:

– From among those present, we should select those who have attained the Threefold Knowledge and the Six Superknowledges, possess mastery of virtue, personally received instruction from the Blessed One and memorized two collections of the Vinaya, and followed the assembly of sravakas and memorized two collections of the Vinaya.

When the selection was complete, they counted and found that they still lacked two persons to make a total of five hundred. The assembly continued its deliberation:

– We should select a full five hundred persons.

Then the elder Anuruddha came and was added to their number, but they were still one person short. At that time, the Venerable Mahakasyapa was the first senior elder; the second senior elder was named Nadalu; and the third senior elder was named Upanadalu. The Venerable Mahakasyapa then ascended and sat upon his own seat, leaving the seats of the Venerables Sariputra, Mahamaudgalyayana, and Ananda vacant. The bhikkhus then took their seats one after another in proper order.

At that time, the Venerable Mahakasyapa said to the elder Revata, a fellow disciple who had accompanied the Venerable Mahamaudgalyayana:

– Go up to the Heaven of the Thirty-Three and summon the bhikkhu Tuy De Na. Say to him: “The Blessed One has entered nirvana, and the Bhikkhu Sangha is assembling to compile the treasury of the Dharma.”

Obeying the instruction, he went to the Heaven of the Thirty-Three and said:

– Venerable Elder! The Blessed One has entered nirvana, and the Bhikkhu Sangha is assembling to compile the treasury of the Dharma. Therefore, they have sent me to summon you.

When that bhikkhu heard this, he became grief-stricken and joyless, and asked:

– Has the Blessed One already entered nirvana?

– (491a) Yes, Venerable One.

– If the Blessed One were still in Jambudvipa, I would go. But now that the Blessed One has entered nirvana, the eye of the world has perished.

Having spoken, he used his supernatural powers to fly into the sky, entered the Fire-Radiance Samadhi, and immolated his own body. Seeing this, the messenger returned, entered the midst of the Sangha, and gave a full account of what had occurred, up to and including his entry into the Fire-Radiance Samadhi. The Sangha then sent him to the Sirisakha Palace in the Heaven of the Thirty-Three to summon Gavampati; thereafter, in succession, to the elder Sudarsana on Fragrant Mountain; the elder Phat Dau Tay Na on Sporting Mountain; the elder Bakkhuli on Campa Mountain; the elder Uttara on Pure Mountain; Mahaprabha, a disciple of the Venerable Mahamaudgalyayana, on Radiant Mountain; Ma Tau Lu, a disciple of the Venerable Sariputra, on Mandara Mountain; and the Venerable La Do on Mara Mountain.

When summoned, each of them entered nirvana. The Sangha also sent the messenger to Vaisravana’s celestial palace to summon Sumitra. Upon arriving, the messenger said:

– Venerable Elder! The Blessed One has entered nirvana, and the bhikkhus are assembling to compile the treasury of the Dharma. They have sent me to summon you.

When that bhikkhu heard this, he became grief-stricken and joyless, and said:

– Has the Blessed One already entered nirvana?

– Yes, Venerable One!

– If the Blessed One were still in Jambudvipa, I would go. But now that the Blessed One has entered nirvana, the eye of the world has vanished.

Having spoken, he used his supernatural powers to fly into the sky, entered the Fire-Radiance Samadhi, immolated his own body, and entered nirvana. The messenger then returned, entered the midst of the Sangha, and gave the entire Sangha a full account of what had occurred. Mahakasyapa then said:

– Elders! Enough; summon no one else. All those who hear the summons enter nirvana of their own accord. If we continue to summon them, they will all enter nirvana, and the field of merit in this world will consequently become empty.

One bhikkhu said:

– Venerable Elders! The Venerable Ananda was the Buddha’s attendant and personally attended upon him and received his teachings. Moreover, the Blessed One once declared that Ananda possessed three exceptional qualities. Therefore, he should be summoned.

Mahakasyapa said:

– That will not do! If this person, who is still in training, were to enter an assembly of those beyond training who possess mastery of virtue, it would be like a mangy dog entering a pride of lions.

At that time, the Venerable Ananda had just completed arranging the offerings and went to a village. He thought to himself, “Today I shall stay here overnight; tomorrow I shall go to the city of Sravasti.” Then a deva came and said to Ananda:

– Mahakasyapa has said that the Venerable One is a mangy dog.

Ananda thought, “The Blessed One has entered nirvana, and it is precisely now that I need someone upon whom to rely. Why, then, does he compare me to a mangy dog?”

Thinking thus, he became unhappy. Then he reflected further, “The Venerable Mahakasyapa knows my lineage and name exceedingly well. He said this because he considers that I have not yet entirely eradicated the fetters.”

At that time, the Venerable (491b) Ananda redoubled his diligence, practicing walking meditation without indolence. Hoping to exhaust all the outflows, he practiced the Path with great exertion. Moreover, because the Blessed One had entered nirvana, he bore profound grief in his heart; and because he had not yet fully penetrated what he had previously heard and received, he reflected further: “The Blessed One entrusted me with the assurance that, if my mind remains heedful regarding this teaching, I shall completely end the outflows.

Why, then, must I exert myself so painfully?” Nevertheless, his mind did not relinquish concentration. As he inclined his body to lie down, before his head touched the pillow, all his outflows were exhausted, and he attained the Three Knowledges and Six Supernormal Powers, possessing strength and mastery. He immediately traveled through empty space by means of his supernormal powers and arrived outside the entrance to the Kshatriya Cave, where he recited this verse:

Learned and eloquent,

The Blessed One’s attendant,

Ananda, son of Gautama,

Now stands outside the gate.

However, the assembly still did not open the gate for him, so he continued with another verse:

Learned and skilled in eloquence,

The Blessed One’s attendant,

Has laid down the burden of fetters—

Gautama’s son stands outside.

At that time, Mahakashyapa recited this verse:

You say that you have attained realization

And laid down the burden of afflictions.

Gautama’s son has not yet entered—

Come in, O son of Gautama!

After Ananda entered, he bowed his head before the Blessed One’s seat and then bowed in succession to the senior monks before taking his own seat. Mahakashyapa then said to Ananda:

“I did not speak out of pride or contempt for you. It was only because you were making no progress in your quest for the Path that I spoke those words, wishing you to strive diligently and extinguish all the outflows.”

“I understand. It was because I had not yet exhausted the fetters, and you wished me to strive diligently and extinguish all the outflows, that you spoke in that way.”

The Venerable Mahakashyapa then asked the assembled Sangha:

“Which collection should now be compiled first?”

“The Dharma Collection, the Sutras, should be compiled first.”

“Whom should we appoint to compile it?”

“We should appoint the Elder Ananda.”

Ananda said:

“That should not be done, for there are many other elder bhikshus.”

The assembly replied:

“Although there are many other elder bhikshus, the Blessed One declared that you were foremost in learning. Therefore, you should compile it.”

“If the elders appoint me to compile it, then rejoice in whatever accords with the Dharma and object to whatever does not accord with the Dharma. Whatever is inconsistent should also be rejected; do not refrain from objecting out of respect for me. In all cases, please instruct me concerning what accords with the meaning and what does not.”

“Elder Ananda, you need only compile the Dharma Collection. The Sangha will approve whatever accords with the Dharma, and when something does not accord with the Dharma (491c), we shall recognize it at that time.”

The Venerable Ananda then reflected: “How should I now compile the Dharma Collection?” Having reflected thus, he recited the words of the Sutra:

“Thus have I heard. At one time, the Buddha was dwelling at Uruvilva, beside the Nairanjana River, at the Bodhi Mandala.” As soon as the Venerable Ananda spoke these words, the five hundred arhats, virtuous and possessed of mastery, rose into the air and praised him with one voice:

“We personally beheld the Blessed One, and now we hear his teaching once again.” Together they recollected, “Namo Buddha,” and then returned to their seats.

Ananda then recited the following verses:

Diligently cultivating meditative concentration,

One sees all dharmas arise and cease.

Knowing that dharmas arise from conditions,

One abandons delusion and extinguishes afflictions.

Diligently cultivating meditative concentration,

One sees all dharmas arise and cease.

Knowing that dharmas arise from conditions,

One realizes the complete cessation of all dharmas.

Diligently cultivating meditative concentration,

One sees all dharmas arise and cease.

Knowing that dharmas arise from conditions,

One subdues the hosts of Mara.

Diligently cultivating meditative concentration,

One sees all dharmas arise and cease.

Knowing that dharmas arise from conditions,

Like sunlight dispelling the darkness.

In this manner, the Venerable Ananda recited the entire Dharma Collection. The longer discourses were compiled as the Dirgha Agama. The discourses of medium length were compiled as the Madhyama Agama.

The miscellaneous discourses were compiled as the Samyukta Agama, such as those grouped by faculties, powers, armor, and the Path; collections of this kind were called “miscellaneous.” Teachings arranged numerically, increasing from one to two, from two to three, and so forth up to one hundred, were compiled according to their corresponding numerical categories as the Ekottarika Agama. The Miscellaneous Collection included teachings concerning pratyekabuddhas and arhats, inspired utterances, accounts of past conduct, causes and conditions, verses, and the like; these were called the Miscellaneous Collection.

The Elder Ananda then recited these verses:

These are indeed eighty thousand Dharma collections,

Teachings that I heard from the Buddha.

These are indeed eighty thousand Dharma collections,

Teachings that I heard from others.

All these teachings I have preserved intact;

They are the path to nirvana taught by the Buddha.

This was called the compilation of the Dharma Collection.

The assembly next asked:

“Who is able to compile the Vinaya Collection?”

Someone said:

“The Elder Upali.”

Upali immediately said:

“That cannot be, for there are other elder bhikshus.”

Someone else said:

“Although there are other elder bhikshus, the Blessed One declared that the elder had perfected fourteen qualities and that, apart from (492a) the Tathagata, Worthy One, Perfectly Enlightened One, the elder was foremost in upholding the Vinaya.”

Upali said:

“Venerable elders, if you ask me to compile the Vinaya Collection, then rejoice in whatever accords with the Dharma and object to whatever does not accord with the Dharma. If anything is inconsistent, you should object; do not overlook it out of respect for me. Please also instruct me concerning whatever accords with the meaning or contradicts it.”

They all then said:

“Elder Upali, attend only to the work of compilation. We shall approve whatever accords with the Dharma, and when something does not accord with the Dharma, we shall recognize it at that time.”

The Venerable Upali reflected: “How shall I compile the Vinaya Collection today? Among the five purifications, whatever accords with the Dharma and the Vinaya should be approved, while whatever does not accord with the Dharma and the Vinaya should be excluded. The five purifications are:

1. Purification by local regulation.

2. Purification by regional law.

3. Purification by moral conduct.

4. Purification by the elders.

5. Purification by custom.

1. Purification by local regulation: At the dwelling place of the bhikshus, local regulations are established. Whatever accords with the four fundamental teachings is to be adopted, and whatever does not accord with them is to be rejected. This is called purification by local regulation.

2. Purification by regional law: Among the laws and regulations of a country, whatever accords with the four fundamental teachings is to be adopted, and whatever does not accord with them is to be rejected. This is called purification by regional law.

3. Purification by moral conduct: When I see a certain bhikshu who upholds the precepts doing something, if it accords with the four fundamental teachings, it is to be adopted; if it does not accord with them, it is to be rejected. This is called purification by moral conduct.

4. Purification by the elders: If I see elder bhikshus, such as the Venerable Shariputra or Maudgalyayana, doing something, then if it accords with the four fundamental teachings, it is to be adopted; if it does not accord with them, it is to be rejected. This is called purification by the elders.

5. Purification by custom: One must not do things as one did while living in the secular world, such as eating at improper times, drinking alcohol, or engaging in sexual intercourse. All such things may be permissible for laypeople but are not permissible for those who have gone forth. This is called purification by custom.

“Venerable elders, if these matters accord with the Dharma, please approve them; if they do not accord with the Dharma, please speak out.”

The bhikshus then replied:

“If something accords, we shall adopt it; if it does not accord, we shall object at that time.”

The Venerable Upali then said to Ananda:

“Elder, you have committed an offense and must confess it before the pure Sangha.”

“What offenses have I committed?”

– The Blessed One laid down the rule three times, not permitting women to be admitted into the monastic life, yet you petitioned the Blessed One three times. Thus, you committed an offense of transgressing the Vinaya.

At that time, Venerable Mahakasyapa cast a tally onto the ground and said:

– This is the first tally.

Immediately, the entire three-thousand-great-thousand world-system trembled.

Furthermore, when the Buddha was dwelling at Vaisali, he said:

“Ananda! Here at Vaisali, I find the Capala Shrine most delightful. Whoever has attained the four bases of spiritual power can prolong his life for a kalpa or for more than a kalpa. If the Buddha remained in the world, the people of the world would be able to behold him.” Yet you said, “So it is, Blessed One! So it is, Sugata!” and did not entreat the Buddha to remain in the world. Therefore, you committed an offense of transgressing the Vinaya. He then cast down the second tally.

Furthermore, when sewing the sanghati robe for the Blessed One, you stepped upon the robe with the toes of your right foot. (492b) Did you not know that this sanghati robe is a sacred stupa worthy of offerings from devas and human beings? Therefore, you committed an offense of transgressing the Vinaya. He then cast down the third tally.

Furthermore, the Buddha said, “Ananda! Go and fetch water.” He said this three times, yet you did not fetch water for the Blessed One. Therefore, you committed an offense of transgressing the Vinaya. He then cast down the fourth tally.

Furthermore, the Buddha said, “Ananda, when I am about to enter nirvana, you should speak to me, and I shall abolish the minor and subtle precepts for the bhiksus.” Yet you did not address him concerning this. Therefore, you committed an offense of transgressing the Vinaya. He then cast down the fifth tally.

Furthermore, when the Buddha entered parinirvana, you allowed the bhiksunis to look upon the Buddha’s horse-like concealed organ. Therefore, you committed an offense of transgressing the Vinaya. He then cast down the sixth tally.

Furthermore, when the Buddha entered parinirvana, the elderly women of the Mallas came weeping, and their tears fell upon the Blessed One’s feet. Although you were his attendant, you did not prevent them. Therefore, you committed an offense of transgressing the Vinaya. He then cast down the seventh tally.

At that time, Ananda did not acknowledge two of the offenses, saying:

– Venerable elder! All the Buddhas of the past had four assemblies. Therefore, I petitioned the Buddha three times to admit bhiksunis. As for the occasion at Vaisali when the Buddha gave me three indications and I did not entreat him to remain in the world, at that time I was still in training and was deluded by Mara; therefore, I did not make the request. In this matter, I acknowledge only five offenses of transgressing the Vinaya.

The elder then had him repent in accordance with the Dharma.

At that time, Venerable Upali addressed the great assembly:

– Venerable elders! This is the order of the nine classes of rules:

1- Parajika.

2- Sanghavasesa.

3- The two Aniyata rules.

4- The thirty Nissaggiya rules.

5- The ninety-two Pacittiya rules.

6- The four Patidesaniya rules.

7- The Sekhiya rules.

8- The seven rules for settling disputes.

9- The rules of conformity.

Did the Blessed One, at such-and-such a place and on account of such-and-such a bhiksu, establish these precepts?

The great assembly replied together:

– So it was, Upali! So it was, Upali!

Upali continued:

– The Vinaya records the following five matters:

1- Sutra.

2- Vinaya.

3- Meaning.

4- Teaching.

5- Relative gravity.

1- Sutra: This refers to the five collections of sutras.

2- Vinaya: This means the two Vinaya collections, the extensive and the concise.

3- Meaning: The meaning of each sentence.

4- Teaching: The four fundamental teachings that the Blessed One expounded to ksatriyas, brahmins, and householders.

5- Relative gravity: Stealing a full five coins is a grave offense; stealing less than five coins is a lighter offense, constituting a Sthulatyaya offense.

These are called the five matters recorded in the Vinaya. The venerable elders should train accordingly.

There are also five further aspects of the Vinaya:

1- The concise Vinaya.

2- The extensive Vinaya.

3- The regional application of the Vinaya.

4- The firmly established Vinaya.

5- The Vinaya in accordance with the Dharma.

1- The concise Vinaya: This means the five divisions of precepts.

2- The extensive Vinaya: This means the two Vinaya collections.

3- The regional application of the Vinaya: At Thau-no (492c), in a border region, five masters were permitted to confer bhiksu ordination.

4- The firmly established Vinaya: Upon receiving the kathina robe, one is released from five obligations, beginning with taking leave when invited to a meal by the Sangha and extending to being permitted to go anywhere without informing the person with whom one shares meals.

5- The Vinaya in accordance with the Dharma: Here, a karman conducted in accordance with the Dharma and a harmonious karman are called observance in accordance with the Vinaya. Other procedures are not karmans; they are unlawful karmans.

Venerable elders, with this, the compilation of the Vinaya Pitaka is complete.

The great assembly then summoned the one thousand bhiksus who were outside and said:

– Venerable elders! In this manner the Dharma Pitaka, the Sutras, has been compiled; and in this manner the Vinaya Pitaka has been compiled.

At that time, a bhiksu said:

– Venerable elders! The Blessed One formerly told Ananda that he wished to abolish some minor precepts for the bhiksus. Which precepts, then, should be abolished?

A bhiksu said:

– If the Blessed One wished to abolish the minor precepts, the rules of deportment should be abolished.

Another bhiksu said:

– Not only should the rules of deportment be abolished, but the Sekhiya rules should also be abolished.

Another bhiksu said:

– The four Patidesaniya rules should also be abolished.

Another bhiksu said:

– The ninety-two Pacittiya rules should also be abolished.

Another bhiksu said:

– The thirty Nissaggiya Pacittiya rules should also be abolished.

Another bhiksu said:

– The two Aniyata rules should also be abolished.

At that time, the group of six bhiksus said:

– Venerable elders! If the Blessed One were still in the world, all of them should be abolished.

Mahakasyapa, whose dignified deportment resembled that of the Blessed One, immediately said:

– Alas! Alas! Do not speak such words.

At once, the entire great assembly fell silent. Mahakasyapa continued:

– Venerable elders! If, after rules have been established, we relax them again, outsiders will say, “While Gautama was still in the world, the prescribed Dharma flourished. Now that he has entered nirvana, his teaching has declined.” Venerable elders! Let us not establish what has not yet been established, and let us train in accordance with what has already been established.

– But from whom were these teachings heard?

– They were heard from Venerable Dao Luc: the Vinaya, the Treatises, the Samyukta Agama, the Ekottara Agama, the Madhyama Agama, and the Dirgha Agama.

– From whom did Dao Luc hear them?

– He heard them from Venerable Phat Sa Ba Da La.

– From whom did Venerable Phat Sa Ba Da La hear them?

– He heard them from Venerable Phap Thang.

– From whom did Phap Thang hear them?

– He heard them from Venerable Sangha Deva.

– From whom did Sangha Deva hear them?

– He heard them from Venerable Long Giac.

– From whom did Long Giac hear them?

– He heard them from Venerable Phap Tien.

– From whom did Phap Tien hear them?

– He heard them from Venerable De Na Gia.

– From whom did De Na Gia hear them?

– He heard them from Venerable Phap Ho.

– From whom did Phap Ho hear them?

– He heard them from Venerable Ky Ba Gia.

– From whom did Ky Ba Gia hear them?

– He heard them from Venerable Phat De La.

– From whom did Phat De La hear them?

– He heard them from Venerable Yasa.

– From whom did Yasa hear them?

– He heard them from Venerable Sai Da.

– From whom did Sai Da hear them?

– He heard them from Venerable Ho Mang.

– From whom did Ho Mang hear them?

– He heard them from Venerable Thien Ho.

– From whom did Thien Ho hear them?

– He heard them from Venerable (493a) Nguu Ho.

– From whom did Nguu Ho hear them?

– He heard them from Venerable Cu Xa La.

– From whom did Cu Xa La hear them?

– He heard them from Venerable Ma Cau Da.

– From whom did Ma Cau Da hear them?

– He heard them from Venerable Ma Ha Na.

– From whom did Ma Ha Na hear them?

– He heard them from Venerable Nang Ho.

– From whom did Nang Ho hear them?

– He heard them from Venerable Muc Da.

– From whom did Muc Da hear them?

– He heard them from Venerable Cu He.

– From whom did Cu He hear them?

– He heard them from Venerable Phap Cao.

– From whom did Phap Cao hear them?

– He heard them from Venerable Can Ho.

– From whom did Can Ho hear them?

– He heard them from Venerable Ky Da.

– From whom did Ky Da hear them?

– He heard them from Venerable Tho De Da Ba.

– From whom did Tho De Da Ba hear them?

– He heard them from Venerable Da Ba Ba La.

– From whom did Da Ba Ba La hear them?

– He heard them from Venerable Upali.

– From whom did Upali hear them?

– He heard them from the Buddha.

– From whom did the Buddha hear them?

– He attained awakening by himself, without a teacher, and did not hear it from anyone. The Buddha possessed immeasurable wisdom. For the benefit of sentient beings, he transmitted it to Upāli. Upāli transmitted it to Dābapāla. Dābapāla transmitted it to Śrutadeva. Śrutadeva transmitted it successively down to the Venerable Daoli, and Daoli then transmitted it to me and others.

Summary verse:

"Through our teacher's instruction,

We heard it from the Unsurpassed One.

Preserve, read, and recite the Vinaya,

The Dharma observed by the noble sages.

The Dharma treasury of the Blessed One,

Inherited after Śākyamuni.

Each person must uphold it,

So that the true Dharma may endure forever."

This is called the compilation of the Dharma treasury by the five hundred bhikshus.

THE MAHĀSĀṄGHIKA VINAYA

End of the thirty-second fascicle.