摩訶僧祇律

A DETAILED EXPLANATION OF THE ELEVENTH MISCELLANEOUS RECITATION CHAPTER

THE ASSEMBLY OF SEVEN HUNDRED FOR THE COMPILATION. THE DHARMA TREASURY.

After the Buddha entered nirvana, approximately one hundred years later, the elder bhikkhus at the Sa-doi Sangharama in Vaisali solicited offerings from lay donors, (493b) speaking these sorrowful words:

“Good sirs, when the Blessed One was still in the world, we received offerings of the morning meal, the later meal, and robes. Now that the Blessed One has entered nirvana, we have become forsaken; who is there to give us anything? You should donate material wealth to the Sangha.”

At that time, some gave one coin, some two coins, and some as many as ten coins. They then placed the money in a basin. On the Uposatha day, they used a small bowl to measure it out and distribute it to each person in order. At that time, the Vinaya-holding bhikkhu Yasa was the first to receive a share. He immediately asked:

“What are these things?”

“This is money for purchasing medicine, distributed in order.”

“Pass me by.”

“Why do you tell us to pass you by? Does the elder intend to make an offering to the Sangha?”

“These are impure objects.”

“You have slandered the Sangha by calling them impure objects; therefore, a karman for censure must be performed against you.”

The Sangha then performed a karman censuring Yasa. Thereupon, Yasa went to the Venerable Databbala, who was staying in the country of Mathura, and said to him:

“Elder, the Sangha has censured me and required me to undertake the practice of reconciliation.”

“For what reason were you censured?”

“Elder, the matter occurred thus and thus.”

“You committed no offense, yet you were censured. I shall therefore share with you the sustenance of the Dharma and the sustenance of material food.”

After receiving this instruction, Yasa addressed the Sangha:

“Elders, we must compile the Vinaya Pitaka anew, lest the Buddhadharma decline.”

“Where do you intend to hold the compilation?”

“Let us return to the place where the matter occurred and compile it there.”

The Sangha in the country of Mathura then joined with the Sangha from the city of Sravasti, making seven hundred persons in all, and assembled in one place. Among them were those who upheld one Vinaya, those who upheld two Vinayas, those who had received the teaching directly from the Blessed One, and those who had received it from the sravakas. At that time, at the Sa-doi Sangharama in the city of Vaisali, beds and cushions were all properly prepared so that the seven hundred members of the Sangha could convene the great assembly.

Among them were ordinary persons, trainees, and those beyond training; some had attained the three knowledges and the six superknowledges and possessed unhindered mastery. By then, the Venerable Mahakasyapa-Dattha-lu, Upadattha-lu, and the Venerable Ananda had all entered nirvana.

At that time, the senior elder of the Sangha, the Venerable Yasoda, asked aloud, “Who should compile the Vinaya Pitaka?” The bhikkhus replied, “The Venerable Databbala should compile it.”

Databbala said, “Elders, there are other elder bhikkhus; those venerable ones should be invited to compile it.”

The bhikkhus said, “Although there are other senior elders, the Blessed One declared that your original preceptor had perfected fourteen qualities and was foremost among those who uphold the Vinaya. Since you personally received instruction from him, you should undertake the compilation.”

Databbala said, “If you ask me to compile it, then whatever accords with the Dharma, please approve; whatever does not accord with the Dharma, please reject; and whatever is inconsistent, please reject as well. Do not leave anything unchallenged merely out of respect for me. In all cases, (493c) whether something is consistent with the meaning or inconsistent with the meaning, please point it out to me.”

Everyone replied, “So be it.”

The Venerable Databbala then thought, “How should I now compile the Vinaya Pitaka? There are five kinds of purity. Whatever accords with the Dharma and the Vinaya, the Sangha will approve; whatever does not accord with the Dharma and the Vinaya, the Sangha will reject. What are these five? The first is purity by prescribed limitation, extending through purity according to local custom.” He then addressed the Sangha:

“Elders, this is the sequence of the nine classes of teachings: from the four parajikas through the Dharma and the teachings ancillary to the Dharma. I heard from my preceptor that the Blessed One, at such-and-such a place, on account of such-and-such a bhikkhu, established this precept. Is that so?”

“It is exactly so.”

“Elders, concerning the five Vinaya matters mentioned above, it is said that one who needs a bowl should seek a bowl, one who needs a robe should seek a robe, and one who needs medicine should seek medicine; but one who has no means may ask for gold, silver, and money. Thus it is. May the elders train accordingly.”

This is called the summary account of the compilation of the Vinaya Pitaka by the seven hundred.

THE VINAYA.

When the Buddha was staying at the monastery of the Sakya clan beside the Nigrodha tree in the city of Kapilavastu, there were two bhikkhunis, the first named Nanda and the second Uttara. For six months they requested instruction from the Buddha, saying, “Excellent, Blessed One! May the Blessed One briefly explain the Vinaya so that we may understand it clearly.”

The Buddha said to the bhikkhunis, “Bhikkhunis, craving, failure to understand causes and conditions, associating together through habitual tendencies, discussing worldly affairs, increasing the aggregates of clinging, having many desires, not knowing when to stop, increasing greed, hatred, and delusion, engaging in disputes and living in discord—these are not conducive to tranquility, awakening, or nirvana. You should know that these things are contrary to the Dharma, contrary to the Vinaya, and contrary to my teaching.

Conversely, you should know that freedom from craving, clear understanding of causes and conditions, not following habitual tendencies, not discussing worldly affairs, not increasing the aggregates of clinging, having few desires, knowing contentment, being free from greed, hatred, and delusion, keeping far from disputes, living in harmony, tranquility, and wakefulness—these lead to the attainment of nirvana. You should know that this is the Dharma, this is the Vinaya, and this is my teaching.

This is the brief explanation of the Vinaya.”

Summary verse:

“Treatment with a knife, the sprinkling vessel,

Cutting the hair and the razor;

Harmony and disharmony,

The five hundred and the seven hundred;

The brief explanation of the Vinaya—

Thus concludes the tenth section.”

SLANDER.

When the Buddha was staying in the city of Sravasti, the group of six bhikkhus slandered other bhikkhus concerning their social classes. The bhikkhus then went and reported the matter in full to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

“Bhikkhus, did you actually do this?”

“It is true, Blessed One.”

“This is an evil deed. From now on, I do not permit anyone to slander another.”

(494a) Slander comprises the following aspects: occupation, status, lineage, physical appearance, illness, faults, abuse, and fetters.

Occupation comprises: statement, self-defense, and the presence of a person.

Statement: for example, saying, “Elder, here there is a candala, a basket weaver, a leatherworker, a potter, or even a prison warden, a butcher, and so forth.” This is called a statement.

Self-defense: for example, saying, “Elder, I am not a candala, nor am I a prison warden, a butcher, and so forth.” This is called self-defense.

The presence of a person: for example, here there is someone who is a candala, or even a prison warden, and so forth. This is called the presence of a person.

The other matters—status, lineage, physical appearance, illness, faults, and fetters—are likewise. If anyone uses the foregoing matters to slander another person, that person commits a vinayatiskrama offense. This is called slander.

MUSIC AND ENTERTAINMENT.

When the Buddha was dwelling in the Bamboo Grove at Kalandaka, the group of six bhikkhus would go early to a musical gathering to watch, as though they were bhikkhus going to a meditation seat. When the musicians had assembled, they began to perform. While everyone was enjoying themselves, laughing and talking, the bhikkhus sat silently. When the people stopped laughing, the bhikkhus clapped their hands and burst into loud laughter. Everyone then vied with one another to look at them. Consequently, the musicians collected no money and became enraged, saying: “These bhikkhus are behaving absurdly and have caused us to collect no money at all. These are corrupt men—what kind of religious practice is this!”

When the bhikkhus heard this, they went and reported the matter fully to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One.

– This is an improper act. From now on, I do not permit bhikkhus to go and watch musicians perform.

Musicians: such as those who beat drums, sing and dance, play the vina, or strike cymbals—in general, those who play musical instruments of this kind. Even if only four people gather for amusement, I do not permit bhikkhus to go and watch them.

If a bhikkhu enters a village or city and there is a celestial manifestation or an appearance by the king, with musicians playing various kinds of music, and he happens to see it while passing along the road, there is no offense. But if he contrives a means to watch it, he commits a Vinaya-transgression offense.

If, during a grand celebration of the Buddha’s birth, a commemoration of the Buddha’s attainment of enlightenment, a commemoration of the turning of the Dharma wheel, or the great assembly held once every five years, musical compositions are performed as offerings to the Buddha, and the donors say, “May the venerable ones join us in making offerings to the Blessed One,” then they may join them in their rejoicing. But if musical compositions are performed at the assembly and one gives rise to a mind of defiled attachment, one should rise and leave. This is called musical entertainment.

PERFUMES AND FLOWERS.

When the Buddha was dwelling in the city of Rajagriha, a festival was being held. Nanda and Upananda of the group of six bhikkhus anointed themselves with perfume and went about wearing garlands of utpala flowers and campaka flowers; some even wore garlands of grass. They were therefore ridiculed by worldly people, who said: “Why do these Sakyan ascetics wear garlands of utpala and campaka flowers like princes and great ministers? Some even wear garlands of grass like lowly servants. These are corrupt men—what (494b) religious conduct do they possess!”

When the bhikkhus heard this, they went and reported the matter to the Blessed One. The Buddha ordered that the group of six bhikkhus be summoned. When they arrived, the Buddha asked:

– Bhikkhus, did you indeed do this?

– It is true, Blessed One.

– From now on, I do not permit you to anoint yourselves with perfume or wear garlands.

Perfume: Perfumes such as aquatic agarwood and sandalwood, and all similar kinds of perfume, must not be used. However, if one suffers from a fever and a physician says, “Sandalwood perfume must be applied,” then it may be applied. Before applying it, however, one must first offer it at the Buddha’s stupa and only afterward apply it to oneself. When applying it to oneself, one must not remain among the Sangha but must stay in a secluded place. When the illness has been cured, one must bathe and cleanse the body before entering the Sangha.

Flowers: Flowers such as utpala, campaka, and sumanas, and all flowers of this kind, should not be worn.

If a bhikkhu suffers from an ailment of the eyes or head and a physician says that the illness will be cured only if he wears a garland on his head, he is permitted to wear one. But before wearing it, he should first offer it at the Buddha’s stupa and only afterward wear it. Once he has put it on, he must not go among crowds but must remain in a secluded place, and when the illness has been cured, he must discard it.

If one anoints oneself with perfume but does not wear flowers, one commits one Vinaya-transgression offense.

If one wears flowers but does not anoint oneself with perfume, one commits one Vinaya-transgression offense.

If one uses both, one commits two offenses.

If one uses neither, there is no offense.

This is called anointing oneself with perfume and wearing flowers.

LOOKING IN A MIRROR.

When the Buddha was dwelling in the city of Sravasti at the Jeta Grove Monastery, a donor came to offer a meal to the Sangha. When the gong was struck, Nanda and Upananda were looking in a mirror and did not come for a long time. The donor therefore reproached them, saying: “I have set aside my household affairs and come here to offer a meal to the Sangha, yet when the mealtime arrives, the bhikkhus will not assemble.”

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

– Did you indeed do this?

– It is true, Blessed One.

– From now on, I do not permit looking in a mirror. Mirrors include such things as oil, water, and glass; one must not look at one’s face in these things out of a desire to appear beautiful.

If one has just begun to recover from an illness and looks at one’s face in a mirror to see whether the illness has subsided; or has just shaved one’s head and looks to see whether it is cleanly shaven; or has sores at the corners of one’s head or face and looks to examine them, there is no offense.

If one looks in a mirror out of a desire to appear beautiful, one commits a Vinaya-transgression offense.

This is called looking in a mirror.

CARRYING LOADS ON A SHOULDER POLE.

When the Buddha was dwelling at the Wilderness Monastery, the bhikkhu in charge of monastic affairs carried bricks, tiles, earth, and sand on a shoulder pole. He was criticized by worldly people, who said: “Why does this Sakyan ascetic carry earth and sand like a slave or hired laborer? This is a corrupt man—what kind of religious practice is this!”

The bhikkhus reported the matter to the Blessed One. The Buddha ordered that the bhikkhu in charge of monastic affairs be summoned. When he arrived, the Buddha asked:

– Bhikkhu, did you indeed do this?

– It is true (494c), Blessed One.

– From now on, I do not permit carrying loads on a shoulder pole.

Carrying loads on a shoulder pole: This means carrying such things as rope baskets or cages.

If one carries a shoulder pole without baskets, one commits a Vinaya-transgression offense requiring remorse.

If one carries baskets without a shoulder pole, one commits a Vinaya-transgression offense requiring remorse.

If one carries both together, one commits a Vinaya-transgression offense.

If there are heavy stones, bamboo, or timber at a monastery or meditation monastery, they may be carried on a shoulder pole.

If one has been assigned by the Sangha to work that requires using jars or large vessels to fetch water, one may tie them with ropes and carry them on a shoulder pole.

If one carries a robe bag in front and behind, or carries an alms-bowl bag in front and behind, in either case one commits a Vinaya-transgression offense.

If the robe bag hangs down at great length and therefore must be rolled up over the shoulder, with the alms bowl placed on top, there is no offense.

This is called carrying loads on a shoulder pole.

TUCKING UP ONE’S ROBES.

When the Buddha was dwelling at the Wilderness Monastery, the bhikkhu in charge of monastic affairs tucked up his robes to transport bricks, stones, earth, and sand. He was criticized by worldly people, who said: “Why does this Sakyan ascetic tuck up his robes to work like someone’s slave? This is a corrupt man—what kind of religious practice is this?”

When the bhikkhus heard this, they went and reported the matter to the Blessed One. The Buddha ordered that the bhikkhu in charge of monastic affairs be summoned. When he arrived, the Buddha asked:

– Bhikkhu, did you indeed do this?

– It is true, Blessed One.

– From now on, I do not permit the tucking up of robes.

Tucking up: This means that tucking up one side or both sides is not permitted. If one is kneading earth to spread over a roof or plaster a wall, one may tuck up the inner robe.

This is called tucking up one’s robes.

CLIMBING TREES.

When the Buddha was dwelling in the city of Sravasti, the Blessed One went to Uttarakuru to seek alms. At that time, the bhiksus thought: “When the Blessed One returns, he will surely travel by means of his supernormal powers.” Therefore, some climbed trees and others climbed walls to watch for the Blessed One. Knowing what the bhiksus were thinking, the Blessed One concealed himself, returned, and sat peacefully in his room. The Buddha then asked: “Where have all the bhiksus gone?” A bhiksu fully reported the matter to the Blessed One. The Buddha said: “From now on, I do not permit climbing trees.”

Trees: One must not climb a tree as high as a person’s head.

If, while holding a Bodhi-tree commemorative ceremony, one places one foot on the tree and the other on a wall, one commits a vinaya-transgression requiring repentance.

If both feet are upon the tree, one commits a vinaya-transgression.

If both feet are upon the wall, there is no offense.

The same applies to climbing a ladder.

If, while traveling, one loses the way and cannot determine the direction, there is no offense in climbing a tree to look for the proper direction.

If one is threatened by tigers, wolves, lions, or other such beasts, one may climb a tree without offense.

This is called climbing trees.

KINDLING FIRE.

When the Buddha was dwelling in the city of Sravasti, at the time for seeking alms the Blessed One donned his robe, took his bowl, entered the city, and went sequentially on his alms round. After returning from seeking alms, the Blessed One put away his bedding and, without informing his attendant or the Bhiksu Sangha, went to the country of Kosala. He entered the Parileyyaka Forest and dwelt beneath the Auspicious Tree, (495a) receiving offerings from the elephant king for three months.

The account concerns unseasonably cold weather and snowfall, when the bhiksus kindled fires to warm themselves. People of the world criticized them, saying: “The Sramana Gautama employs countless means to denounce killing and praise abstention from killing, yet now his bhiksus burn fires, scorching the earth and harming the roots of trees.”

The bhiksus reported this matter to the Blessed One. The Buddha then said: “From now on, I do not permit the kindling of fire.” Fires include wood fires, grass fires, cow-dung fires, chaff fires, and wood-shaving fires. One must not light a fire on ground that has not previously been burned. If it is one’s turn to oversee the warming room, to perform the monthly duty, or to fumigate the bowls, one should first have a lay attendant kindle the fire; one may then tend it without offense.

When carrying a torch, if one wishes to extinguish it, one must not rub it out on unburned ground but should do so upon a heap of ashes or upon a roof tile or brick. If an ember from the torch falls to the ground and one strikes it out, there is no offense.

If one kindles a fire on ground that has not previously been burned, one commits a vinaya-transgression.

This is called kindling fire.

BRONZE BOWLS.

When the Buddha was dwelling in the city of Rajagrha, the householder Utkata held a great almsgiving, donating five hundred elephants, five hundred horses, five hundred cows, five hundred buffaloes, five hundred female servants, and five hundred male servants. Bronze bowls were among the articles donated. The bhiksus became doubtful and went to ask the Blessed One whether these objects were pure and lawful or impure and unlawful, and whether they should accept them.

The Buddha said: “I do not permit the acceptance of any bronze bowls. If a donor offers the Sangha a pure and lawful object, a dedicatory blessing should be pronounced before accepting it. If anyone privately stores a bronze bowl, he commits a vinaya-transgression; however, he may give it to a lay attendant and then borrow it for use without offense.”

This is called bronze bowls.

DIVERTING OFFERINGS.

When the Buddha was dwelling in the city of Sravasti, devas and people of the world who possessed faith and reverence brought food to offer to the Buddha, the Bhiksu Sangha, Venerable Sariputra, Mahamaudgalyayana, and other bhiksus. At that time, the group of six bhiksus went out early in the morning and stood before the monastery gate. Seeing people bringing food, they asked:

– To whom is this food being offered?

– It is offered to the Blessed One.

– The Blessed One is worthy of offerings. And to whom is this food being offered?

– It is offered to the Sangha.

– The Sangha is worthy of offerings. And to whom is this food being offered?

– It is offered to Venerable Sariputra and Mahamaudgalyayana.

– These venerable ones are worthy of offerings. And to whom is this food being offered?

– It is offered to Bhiksu So-and-so.

– So-and-so is old and ill and cannot eat it; your offering will merely be wasted. You should offer it to me. I will pronounce a dedicatory blessing for you so that you may obtain the merit of giving.

Because of his faith, that person then made the offering. However, when they encountered a wise person, he refused to give and said: “Why should I make an offering to these shameless men?”

The bhiksus reported this matter to the Blessed One, (495b) whereupon the Buddha questioned the group of six bhiksus:

– Did you actually do this?

– It is true, Blessed One!

– This is an evil act. Why, knowing that a donor intended an article as an offering to someone else, did you tell the donor to offer it to you? From now on, I do not permit anyone who knows that a donor intends an article as an offering to another to tell the donor to give it to himself.

Articles: There are eight kinds, from food permitted at the proper time through lawful and unlawful articles, as explained in detail above.

If someone asks: “Venerable sir, I wish to make an offering. To whom should I offer it?” one should reply: “Offer it to the Sangha.”

If the donor asks: “Where are there members of the Sangha who observe the precepts?” one should say: “No member of the Sangha violates the precepts; simply concern yourself with making the offering.”

If the donor asks: “Where is there a bhiksu who continually remains in one place cultivating his practice, so that my offering may remain there and I may always see it?” one may then say: “You should offer it to Bhiksu So-and-so.”

If one knows that a donor intends an article as an offering to the Sangha but tells the donor to offer it to oneself, one commits a naihsargika-payattika offense.

If one knows that a donor intends an article as an offering to the Sangha but tells the donor to offer it to someone else, one commits a payattika offense.

If one knows that a donor intends an article as an offering to one group but tells the donor to offer it to another group, or knows that the donor intends it as an offering to one person but tells the donor to offer it to another person, one commits a vinaya-transgression.

Finally, if one knows that a donor intends something as a gift to one animal but tells the donor to give it to another animal, one commits a vinaya-transgression requiring repentance.

This is called diverting offerings.

Summary verse:

“Slander and watching musical performances,

Wearing garlands and looking into mirrors;

Carrying loads and tucking up garments,

Climbing trees and personally kindling fires;

Bronze bowls and diverting offerings—

Thus ends the eleventh section.”

LIVING BEINGS.

When the Buddha was dwelling in the city of Rajagrha, the householder Utkata held a great almsgiving of five hundred elephants and so forth, through five hundred male and female servants. The bhiksus became doubtful and went to ask the Buddha whether these were pure and lawful or impure and unlawful, and whether they should accept them. The Buddha said: “I do not permit the acceptance of any living being. Living beings such as elephants, horses, cows, buffaloes, donkeys, goats, muntjacs, deer, pigs, male and female servants, and all other living beings should not be accepted.

If someone says: “I offer this female servant to the Sangha,” she must not be accepted.

If someone says: “I offer this female gardener to the Sangha,” she must not be accepted.

If someone says: “I offer this male servant to the Sangha,” he must not be accepted.

If someone says: “I offer this worker to the Sangha,” that person should not be accepted.

If someone says: “I provide this male lay attendant for the Sangha,” he may be accepted.

If they offer a female slave to a bhikkhu, he is not permitted to accept her. If they offer a male slave, an attendant, or a gardener, he is likewise not permitted to accept them.

If they offer a lay attendant to serve the Sangha, he may be accepted.

If they offer a male slave to the Bhikkhuni Sangha, he may not be accepted.

If they offer a gardener, that person may likewise not be accepted. If they offer a female slave, she may likewise not be accepted.

If they say, “I provide this female lay attendant for the Bhikkhuni Sangha,” she may be accepted.

If they offer a male slave specifically to an individual bhikkhuni, she is not permitted to accept him. If they offer a gardener, she is likewise not permitted to accept that person.

If they offer a female lay attendant to serve the Sangha, she may be accepted.

(495c) If a donor holds a celebration of the Buddha’s birth, the Buddha’s attainment of enlightenment, the anniversary of the Turning of the Dharma Wheel, the anniversary of Rahula or Ananda, or the great assembly held once every five years, and, with joyful faith, adorns elephants and horses and offers them to the Sangha, they are not permitted to accept them.

If a donor brings parrots, peacocks, chickens, goats, roebuck, or deer as offerings, they may not be accepted.

If they say, “If you do not accept it, I will kill it,” one should tell them, “You should release it with your own hands.” After they have released it, one should provide it with food and water, protect it, and not allow it to be harmed. One must not clip its wing feathers and then confine it in a cage. If it is able to fly away and sustain itself, it should be released and not confined.

If one accepts a living being, one commits a Vinaya-transgression offense.

This is called the matter of living beings.

TREES.

When the Buddha was dwelling in the city of Sravasti, a donor had planted mango trees in the Sangha’s garden. A bhikkhu then cut down one of those trees to build a dwelling for a certain layman. When the dwelling was completed, the layman arranged an offering of beds and mattresses and invited the Sangha to receive offerings. The donor who had previously planted the mango tree was also present. Upon seeing this, he asked the bhikkhu who had cut down the tree:

“Venerable sir, whose dwelling is this?”

“This is the dwelling of a certain layman.”

“Venerable sir, why did you take the tree that I planted and use it to build a dwelling for someone else? This dwelling ought to be mine.”

Consequently, he became displeased and went to the Buddha. He bowed his head and paid homage at the Buddha’s feet, stood to one side, and related the entire matter to the Blessed One. The Buddha then taught him the Dharma, instructing him so that he gained benefit and became joyful. The donor paid homage at the Buddha’s feet and departed in delight. The Buddha then ordered that the bhikkhu be summoned. When he arrived, the Buddha asked him:

“Bhikkhu, did you truly do this?”

“It is true, Blessed One!”

“Why did you cut down a flowering and fruit-bearing tree to build a dwelling? From now on, I do not permit the cutting down of flowering and fruit-bearing trees. Flowering and fruit-bearing trees include mango trees, hibiscus trees, pila trees, kapittha trees, phanata trees, coconut palms, asoka trees, campaka trees, citra trees, and atimukta trees. In general, all similar flowering and fruit-bearing trees must not be cut down to build dwellings.

“If a tree is old and no longer bears flowers or fruit, one should say to the donor, ‘Good elder, this tree has grown old. If it is used to build a dwelling for the Sangha, you will gain merit.’ If the owner agrees, it may be taken. If the owner does not agree, it may not be taken. If the tree is needed but taking it would disturb the earth, one should have a lay attendant drive fish bones into the ground or pour ash-water upon it.

“If a tree has died, one should say to the donor, ‘This tree has withered, and I need to use it.’ If the donor agrees, it may be taken and used.”

If a bhikkhu cuts down a flowering and fruit-bearing tree, he commits a Vinaya-transgression offense.

This is called the matter of trees.

THE MATTER OF BURNING FIREWOOD.

When the Buddha was dwelling in the city of Sravasti, there was a monastery on the outskirts of a village. (469a) A visiting bhikkhu arrived there and cut firewood. When the resident bhikkhu saw this, he said, “Why are you cutting down and damaging the trees that we labored so hard to plant? As a visitor, when you come here, you should merely find a cool, shady place and sit. Not only do you fail to cherish and protect them, but you also cut and damage them recklessly. You do not understand my hardship. You should leave tomorrow.” Having said this, he went for alms.

After he had left, the visiting bhikkhu cut both dry and green wood, piled it in front of the dwelling, and set it on fire. When the resident bhikkhu returned from his alms round and saw this, he said, “Why did you cut both dry and green wood, pile it up, and burn it?”

The visiting bhikkhu said, “Why are you allowed to take firewood and burn it, yet you prevent me from doing so?”

The two bhikkhus quarreled in this way. They then went together to the Buddha, bowed their heads, paid homage at the Buddha’s feet, and related the entire matter. The Buddha said to the two bhikkhus, “You should not permit yourselves to take firewood while preventing others from doing so.

Nor may you cut both dry and green wood, pile it in front of a dwelling, and burn it. Instead, you must cherish and preserve it for communal use. The allocation of firewood must follow a standard: this much is for burning in the warming room, this much for kindling beneath the stove, this much for use in the bathing room, and this much for use in private rooms.

It must be apportioned in measured amounts, and no one may take more than the allotted quantity. If it has not been apportioned beforehand, there is no offense in burning a large amount. I do not permit the cutting of green trees; only dry trees may be cut.

Trees that beautify the surroundings of the monastery must not be felled. As for trees in forests or mountains where there is no caretaker, there is no offense in cutting them down.” This is called the matter of burning firewood.

THE MATTER OF FLOWERS.

When the Buddha was dwelling in the city of Sravasti, a visiting bhikkhu came to a sangharama beside a village and picked flowers. The resident bhikkhu said, “Why are you picking the flowers? I labored to plant them and then tended, watered, and fertilized them. As a visitor here, you need only find some shade and sit. You should not freely break and damage them as you please and then depart tomorrow without understanding my hardship.” After saying this, the resident bhikkhu went for alms.

After he had left, the visiting bhikkhu indiscriminately broke off both flowering branches and branches that had not yet flowered, then piled them in front of the dwelling. When the resident bhikkhu returned from his alms round and saw the pile of flowers, he said, “Why did you break off the flowers?”

The visiting bhikkhu asked in reply, “Why are you allowed to break them off, yet you prevent me from doing so?”

After the two had quarreled, they went together to the Buddha and reported the entire matter. The Buddha said to the resident bhikkhu, “You should not break off flowers yourself while preventing others from doing so; rather, you must cherish and preserve them. The visiting bhikkhu, for his part, must not indiscriminately break off both flowering branches and branches that have not yet flowered and then pile them in front of a dwelling.

A person who fulfills the following five qualifications should be appointed to distribute the flowers. The five are: not acting out of partiality, not acting out of anger, not acting out of delusion, not acting out of fear, and knowing who has already received flowers and who has not. These are called the five qualifications.” The bhikkhu performing the Karman should then speak as follows:

“Venerable Sangha, please listen. The bhikkhu so-and-so possesses the five qualities. If the time is appropriate for the Sangha, the Sangha appoints the bhikkhu so-and-so as the distributor of flowers. This is the motion.”

(496b) After making the motion, one Karman is to be performed, continuing through: “Because the Sangha approves, it remains silent. This matter shall be carried out accordingly.”

After the bhikkhu has received the karman authorization, he should instruct a lay attendant to care for the flowers. If the flowers are small, they should be divided by measuring them with a bowl or estimating the portions by hand. If they are large flowers, such as utpala, campaka, padma, or pundarika flowers, they should be counted and divided.

The Buddha’s share of the flowers should be offered to the Buddha. The Sangha’s flowers may be offered as one wishes or exchanged among the members. If there are too many flowers, they should be given to a flower seller, who should be told: “Each day, you must give me this many flower garlands, and for the remainder you should pay me this much money.” The money obtained from selling the flowers may be used to acquire robes for private rooms, or to acquire food before the meal or food after the meal.

If the sum of money is large, it should be deposited in the monastery treasury.

This is called the principle governing the use of flowers.

THE MATTER OF FRUIT.

The matter of fruit is similar to the use of flowers explained above. After the karman procedure has been completed, a lay attendant must be instructed to care for it. If the fruit is small, it should be divided using some measuring vessel or by estimating the portions by hand. If the fruit is large, such as tala fruit, bila fruit, coconuts, panasa fruit, or mangoes, it should be counted and divided. If there is much fruit, it should be given to a fruit seller, who should be told that every day he must give one this many fruits and pay this much money for the remainder. That money should be used to acquire food before the meal or food after the meal. If anything remains, it should be deposited in the monastery treasury. This is called the rule governing the use of fruit.

THE MATTER OF PLANTING TREES.

When the Buddha was dwelling in the city of Sravasti, there was at that time a bhikkhu who planted a mango tree on land belonging to the Sangha and tended it until it was fully grown. He picked its fruit himself and would not allow others to pick it. The bhikkhus said:

“Why may you pick it yourself while preventing others from doing so?”

He replied:

“Because I planted this tree and tended it until it was fully grown.”

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

“The person who planted this tree has rendered a meritorious service and should therefore be allowed its benefit for one year. The rule concerning the benefit for one year is as follows: If a bhikkhu plants fruit trees such as mango, jambu, and other similar trees, he is permitted to pick the fruit from one tree for one year. But if the tree is large and it is not desirable to let him pick the fruit from one entire tree for the whole year, he should be allowed to pick the fruit from one branch each year. If that branch breaks or withers, his entitlement ends. If he plants an entire orchard, he should be allowed its full benefit for one year. If he wishes instead to pick the fruit of one tree each year, that may also be permitted.

“If anyone plants mustard greens, onions, or other similar vegetables, he should be allowed to cut one bundle. If he plants melons or gourds, he should be allowed the benefit of one fruiting season.”

This is called the rule governing the planting of trees.

THE PROCEDURE FOR DEALING WITH OFFENSES.

A person may commit an offense through bodily action, through speech, or through the actions of both body and speech; or an offense may be committed because the body is unrestrained, speech is unrestrained, or both body and speech are unrestrained. In general, offenses are caused by the body, by speech, or by both body and speech together. Conversely, the circumstances in which there is no offense are these: the body does not act, speech utters nothing, and body and speech do not act together.

Or, because the body is restrained, no offense is committed; because speech is restrained, no offense is committed; because both body and speech are restrained, no offense is committed. In general, because the body does not (496c) cause, speech does not cause, and body and speech together do not cause wrongful acts, there is no offense.

Question: If someone commits a Parajika offense, how should he be dealt with?

Answer: He should either be returned to lay life, be made to train as a sramanera, or be expelled from the Sangha.

Question: If someone commits a Sanghavasesa offense, how should he be dealt with?

Answer: If he did not conceal it, he should be made to undertake the manatta discipline and then be rehabilitated from the offense. If he concealed it, he should be made to undertake parivasa and manatta and then be rehabilitated from the offense.

Question: If someone commits a Naihsargika offense, how should he be dealt with?

Answer: He should bring the improperly obtained article and relinquish it before the Sangha. If he is a senior bhikkhu, he should then bow his head, pay homage, and embrace the feet of the bhikkhu receiving his confession. If he is a junior bhikkhu, he should kneel with palms joined and say:

“Venerable sir, I have committed the offense of keeping a robe beyond the prescribed time. I have relinquished it before the Sangha and now ask to confess the Payattika offense.”

The bhikkhu receiving the confession should ask:

– Do you recognize that offense?

– Yes, I recognize it.

– Do not commit it again!

– I bow my head and undertake to observe this.

In the case of the other offenses—Payattika, Pratidesaniya, and Vinayatikrama—only the names of the offenses differ; the procedure for dealing with them is the same.

This is called the procedure for dealing with offenses.

Summary verse:

“Living beings and planting trees,

Cutting wood, together with flowers and fruit.

The planter receives the benefit for one year,

And the procedure for dealing with offenses.

Here ends the twelfth section.”

THE DHARMAS FOR SETTLING DISPUTES.

There are seven such dharmas: 1. Samukha-vinaya, settlement in the presence of the parties; 2. Smrti-vinaya, settlement by a verdict of mindfulness; 3. Amudha-vinaya, settlement by a verdict of past insanity; 4. Pratijna-vinaya, settlement according to one’s own admission; 5. Tat-svabhavaisya-vinaya, settlement after establishing the nature of the offense; 6. Yad-bhuyasikiya-vinaya, settlement by the majority; 7. Trna-prastarika-vinaya, settlement by covering the matter as with grass. These are called the dharmas for settling disputes—the principles used to bring disputes to an end.

DISPUTES.

There are four cases: 1. Vivadadhikarana, a dispute arising from contention; 2. Anuvadadhikarana, a dispute arising from accusation; 3. Apattyadhikarana, a dispute concerning an offense; 4. Krtyadhikarana, a dispute concerning regular communal proceedings. These are the four cases in which disputes arise.

DISCIPLINARY MEASURES.

These comprise: 1. Karman of censure; 2. Karman of silence; 3. Karman of expulsion; 4. Karman of reconciliation; 5. Karman of suspension for an offense; 6. Karman of separate residence. These are called disciplinary measures.

Matters requiring disciplinary measures.

They belong to five classes of offenses: 1. Parajika; 2. Sanghavasesa; 3. Payattika; 4. Pratidesaniya; 5. Vinayatikrama. These are called matters requiring disciplinary measures.

HEARING THE DHARMA.

When the Buddha was dwelling in the city of Sravasti, the bhikkhus addressed the Buddha:

– Blessed One, do you permit us to make thatched dwellings?

– I permit it.

– Blessed One, do you permit us to build walls, make doors and thresholds, plaster them with clay, and paint the five kinds of images?

– I permit it. Bhikkhus, in a past age there was a king named Kirti who built for Kasyapa Buddha monasteries of one story, two stories, and up to seven stories. He then had various figures carved and various images painted, with the exception of images of men and women engaged in sexual intercourse. Those kinds of images (497a) were: images of elder bhikkhus; clusters of grapes; makara fish; geese; corpses; and mountains and forests. Images of these and similar kinds are called the five kinds of paintings.

When the Buddha was in the city of Sravasti, he permitted the construction of rooms; when he was in the city of Vaisali, he permitted the use of milk, curds, and clotted cream; when he was at the Wilderness Monastery, he permitted the consumption of fish and meat. His permissions for such things and his establishment of such regulations all took place in the following eight great cities:

1. Sravasti;

2. Saketa;

3. Campa;

4. Varanasi;

5. Kausambi;

6. Vaisali;

7. Rajagrha;

8. Kapilavastu.

With regard to the nine divisions of scripture, if the place where a teaching was delivered has been forgotten, one of the eight great cities named above may be given as the place where the Blessed One taught it.

This is called hearing the Dharma.

OIL FOR ANOINTING THE FACE.

When the Buddha was dwelling in the city of Sravasti, a donor came to the monastery to offer a meal to the Sangha. When the sound of the ghanta being struck was heard, Nanda and Upananda were still anointing their faces with oil and did not arrive at the proper time. They were therefore reproached by the donor. The bhikkhus reported the matter to the Blessed One. The Buddha then ordered that the two bhikkhus be summoned. When they arrived, the Buddha asked:

– Did you indeed do this?

– It is true, Blessed One!

– From now on, I do not permit oil to be applied to the face. The oils include sesame oil, hemp oil, atimuktaka-flower oil, campaka-flower oil, and so forth. If anyone applies such fragrant oils to the face for adornment, he commits an offense of transgressing the Vinaya. However, oil may be used when bathing, or powder may be used when washing the hair. If oil for anointing the feet is poured into the palm and then rubbed onto the face, there is no offense.

This is called the rule concerning the use of oil on the face.

THE RULE CONCERNING THE USE OF FACE POWDER.

When the Buddha was residing in the city of Sravasti, a donor came to the Jetavana Monastery to offer a meal to the Sangha. When the signal board was struck, the group of six bhikkhus were still applying powder to their faces and did not arrive at the proper time, so the donor reproached them. The bhikkhus then reported this matter to the Blessed One, whereupon the Buddha said: “From now on, I do not permit bhikkhus to apply powder to their faces.

Powders include mana-stone powder, lead-and-tin powder, and other such kinds. If a bhikkhu, out of a desire for beauty, applies even red earth to his face, he commits an offense of transgressing the Vinaya. However, if boils or a rash appear on his face, there is no offense in applying powder.

When applying it, he must not do so among other people but should do so in a secluded place. This is called the rule concerning the use of face powder.”

THE RULE CONCERNING THE USE OF BRUSHES.

When the Buddha was residing in the city of Sravasti, the group of six bhikkhus, being occupied with brushing their hair, did not arrive at the proper time and were therefore reproached by the donor. The bhikkhus then reported the matter to the Blessed One. Thereupon the Buddha said: “I do not permit bhikkhus to use brushes to brush their hair. Brushes include those made of bristles, grass roots, and other similar materials. If one, out of a desire for beauty, even smooths one's head with one's hand, one commits an offense of transgressing the Vinaya. (497b) However, after shaving the head, there is no offense in rubbing it with the hand. This is called the rule concerning the use of brushes.”

THE RULE CONCERNING THE USE OF COMBS.

When the Buddha was residing in the city of Sravasti, after he had established the rule forbidding the use of brushes, a donor one day offered a meal to the Sangha. When the signal board was struck, Nanda and Upananda were still combing their hair and did not arrive at the proper time, so the donor reproached them. Thereupon the Buddha taught: “I do not permit the use of combs. Combs include those made of teeth, bone, horn, and wood. In general, no similar kind of comb may be used. If one, out of a desire for beauty, even smooths one's head with one's hand, one commits an offense of transgressing the Vinaya. This is called the rule concerning the use of combs.”

THE RULE CONCERNING THE USE OF HAIRPINS.

When the Buddha was residing in the city of Sravasti, after the Blessed One had established the rule forbidding the use of combs, the group of six bhikkhus put hairpins in their hair and did not arrive at the proper time, so the donor reproached them. Finally, the Buddha taught: “I do not permit the use of hairpins. Hairpins include those made of gold, silver, copper, iron, diamond, stone, teeth, bone, horn, bamboo, and wood. In general, no similar kind may be used. If one, out of a desire for beauty, even combs one's hair with a boar's tusk, one commits an offense of transgressing the Vinaya. However, when one's head itches, one may use a clean hand to hold some object and scratch the head. This is called the rule concerning the use of hairpins.”

Summary verse:

“Disputes and their cessation,

Discipline and matters of discipline,

Listening to the Dharma, oil for the face,

Powder, combs, hairpins, and brushes.

Thus ends the thirteenth section.”

THE RULE CONCERNING THE CONSTRUCTION OF STUPAS.

When the Buddha was traveling through the country of Kosala, a brahmin was plowing the earth. Seeing the Blessed One passing by, he stopped plowing and came to pay homage to the Buddha. Seeing this, the Blessed One smiled. The bhikkhus then said to the Buddha:

– Blessed One, for what reason did the Blessed One smile? We wish to know.

– Today this brahmin paid homage to two Buddhas.

– Who are the two Buddhas, Blessed One?

– He paid homage to me and to the stupa of Kasyapa Buddha beneath that plowshare.

– Blessed One, we wish to see the stupa of Kasyapa Buddha!

– Go and ask this brahmin for a handful of earth from that place.

The bhikkhus then went to ask him, and the brahmin gave them a handful of earth. At that moment, the Blessed One caused the stupa of Kasyapa Buddha, made of the seven precious substances, to appear. It was one yojana high and half a yojana wide across its face. Seeing this, the brahmin said to the Buddha: “Blessed One, my clan name is Kasyapa, and this is the stupa of Kasyapa Buddha.”

The Blessed One then built the stupa of Kasyapa Buddha at that place. The bhikkhus said to the Buddha:

– Blessed One, may we add earth to it?

– (497c) You may.

The Buddha then recited this verse:

“To give a hundred thousand loads of gold

As an act of generosity

Does not equal, with a wholesome mind,

Reverently paying homage to a Buddha's stupa.”

The Blessed One then built the stupa of Kasyapa Buddha. He made its foundation square, placed railings around it, built two circular tiers above it, erected four pillars at the four corners, and adorned the top with a jeweled canopy to manifest the sign of the wheel. The Buddha then taught: “A stupa should be constructed according to these principles.” When the stupa was completed, the Blessed One himself paid homage to it out of reverence for the Buddha of the past. The bhikkhus then said to the Buddha: “Blessed One, are we permitted to pay homage to it?” The Buddha taught: “You are.” He then recited this verse:

“Whoever gives a hundred thousand pieces of gold

As an act of generosity

Does not equal one who, with a wholesome mind,

Reverently pays homage to a Buddha's stupa.”

When the people heard that the Blessed One had built a stupa, they brought incense and flowers to offer to him. Out of reverence for the Buddha of the past, the Blessed One accepted the incense and flowers and then offered them to the stupa. The bhikkhus said to the Buddha: “Blessed One, may we make offerings to the stupa?” The Buddha taught: “You may.” The Buddha then recited this verse:

“To give a hundred thousand cartloads of gold

As an act of generosity

Does not equal, with a wholesome mind,

Offering incense and flowers to a stupa.”

When the great assembly had gathered, the Buddha instructed Sariputra to teach the Dharma to everyone, and then the Buddha recited this verse:

“To fill a hundred thousand realms of Jambudvipa

With gold and give it all away

Does not equal the gift of Dharma,

Which enables each to practice according to their aspiration.”

At that time, some among those present attained the path, so the Buddha recited this verse:

“To fill a hundred thousand worlds

With pure gold and give it all away

Does not equal the gift of Dharma,

Through which each, according to their aspiration, beholds the true reality.”

The brahmin then attained unshakable faith and offered a meal to the Buddha and the Sangha before the stupa. Meanwhile, King Prasenajit heard that the Blessed One had built a stupa for Kasyapa Buddha. He ordered his soldiers to transport seven hundred cartloads of bricks to the Buddha's location. The king then went there, bowed his head at the Buddha's feet, and said:

– Blessed One, may I enlarge this stupa further?”

– It may be done, Great King. Great King, in the past, when the Buddha Kasyapa entered nirvana, there was a king named Kriki who wished to build a stupa of the seven precious substances. An official then addressed the king: “In a future age, an unlawful person will appear and destroy this stupa, thereby incurring a grave offense. I entreat Your Majesty to build the stupa of bricks and then cover it with gold and silver. (498a) If that person removes the gold and silver, the stupa itself will remain intact.” The king followed the official’s counsel, built the stupa of bricks, and covered it with a thin layer of gold. It was one yojana high and half a yojana wide across its face. He also made a railing of bronze. The stupa was completed after seven years, seven months, and seven days. When it was finished, the king made offerings of incense and flowers to the stupa and also made offerings to the Sangha.”

King Prasenajit then addressed the Buddha:

– Blessed One, that king possessed great merit and therefore obtained many precious substances. The stupa I am now building naturally cannot equal his.

The king then ordered its construction, and after seven months and seven days, the stupa was completed. When the stupa was finished, the king made offerings to the Buddha and the Sangha of bhikkhus.

The method of constructing a stupa is as follows: build a square foundation at the base, make a railing around it, and construct two circular tiers above it. Erect four pillars at the four corners, and adorn the top with a precious canopy as a symbol of the mark of the Dharma wheel.

If anyone says, “The Blessed One has eradicated sensual desire, anger, and delusion; what need is there, then, to build a stupa?” that person commits a Yuepini offense and must undergo grave karmic retribution.

This is called the method of constructing a stupa.

MATTERS CONCERNING STUPAS.

When constructing a meditation monastery, one must first designate a suitable piece of land for the stupa. The stupa must not be built to the south or west of the meditation monastery, but should be built to the east or north. The Sangha’s land must not encroach upon the Buddha’s land, nor may the Buddha’s land encroach upon the Sangha’s land.

If the stupa is near a charnel ground and dogs carry leftover food there and soil the stupa grounds, a wall should be built around them. The Sangha dwellings should be built to the west or south. Water from the Sangha’s land must not be allowed to flow onto the Buddha’s land, but water from the Buddha’s land may flow onto the Sangha’s land.

The stupa should be built on high, dry ground. Within the stupa precinct, one must not wash, dye, or dry robes; hang up footwear; drape headcloths or shoulder cloths; or spit.

If anyone says, “The Blessed One has eradicated sensual desire, anger, and delusion; what need is there, then, to build a stupa?” that person commits a Yuepini offense and will incur grave karmic retribution.

These are called matters concerning stupas.

MAKING SHRINES AT A STUPA.

At that time, King Prasenajit went to the Buddha, bowed his head at the Buddha’s feet, and addressed him: “Blessed One, we have built a stupa for the Buddha Kasyapa. May we also make shrines there?”

The Buddha said, “You may.” He then continued: “In the past, after the Buddha Kasyapa entered nirvana, King Kriki built a stupa for the Buddha and then made shrines on its four sides. He placed figures of lions above them and painted various other images. In front, he installed railings to be adorned with flowers, while paintings, banners, and precious canopies were hung within the shrines.

“If anyone says, ‘The Blessed One has eradicated sensual desire, anger, and delusion; these things are merely ornaments for his enjoyment,’ that person commits a Yuepini offense and will bring grave karmic retribution upon himself. This is called the method of making shrines at a stupa.”

PLANTING FLOWER GARDENS AROUND A STUPA.

When the Buddha was dwelling in the city of Sravasti, King Prasenajit went to the Buddha, bowed his head at the Buddha’s feet, and addressed him: “Blessed One, may I establish a garden at the stupa of the Buddha Kasyapa?”

The Buddha said, “You may establish one.” He then continued: “In the past, there was a king named Kriki. After the Buddha Kasyapa entered nirvana, the king built a stupa and then established flower gardens on its four sides. (498c) In the gardens at the stupa he planted flowering trees such as amra trees, jambu trees, panasa trees, campaka trees, atimuktaka trees, sumana trees, naga-flower trees, and asoka trees, which blossomed in every season.

“When the trees in this garden blossom, the flowers should be gathered and offered to the stupa. If a donor says, ‘Venerable sir, the flowers here are to be offered to the Buddha, while the fruits are to be offered to the Sangha,’ one should act according to the donor’s request. If there are many flowers, they should be taken to a garland maker, saying, ‘String this many flowers into garlands and give them to me; in exchange for the remainder, give me such-and-such an amount of money.’

“If money is obtained, it should be used to buy oil for lamps and incense to offer to the Buddha and to repair the stupa. If there is much money, it should be deposited in the fund used for the Buddha’s affairs.

“If anyone says, ‘The Buddha is free from lust, anger, and delusion; what use has he for this garden of flowers and fruits?’ that person commits a Yuepini offense and will incur grave karmic retribution.

“This is called the method of planting flower gardens around a stupa.”

DIGGING PONDS BESIDE A STUPA.

When the Buddha was dwelling in the city of Sravasti, and so forth, the Buddha said: “Great King, in the past, after the Buddha Kasyapa entered nirvana, King Kriki built a stupa for the Buddha, dug ponds on its four sides, and planted various kinds of flowers, such as utpala flowers, padma flowers, kumuda flowers, and pundarika flowers. Great King, you too should now dig ponds. Ponds should be dug on the four sides of the stupa, and various kinds of flowers should be planted in them as offerings to the Buddha’s stupa.

If there are flowers left over, they should be sold to garland makers and the money received. If that money is not entirely used, it should be deposited in the treasury of the Three Jewels. One must not wash robes, hands, faces, or bowls in the ponds.

However, one may freely use the water at the end of the channel flowing out from a pond, and there is no offense. This is called the method of digging ponds beside a stupa.

MAKING CAITYAS BESIDE A STUPA.

When the Buddha was dwelling in the city of Sravasti, and so forth, the Buddha said: “Great King, you may make caityas. In the past, after the Buddha Kasyapa entered nirvana, King Kriki built a stupa for the Buddha and then established caityas on the four sides of the stupa, having various images carved and painted there. Great King, you too should now make caityas. A place in which relics are enshrined is called a stupa; a place without relics is called only a caitya. Flowers and other offerings should be presented at the caityas or stupas marking the places where the Buddha was born, attained awakening, turned the Dharma wheel, and entered nirvana, as well as before images of bodhisattvas, caves of pratyekabuddhas, and footprints of the Buddha.

“If anyone says, ‘The Buddha has entirely eradicated sensual desire, anger, and delusion; what need is there, then, to build caityas and make offerings?’ that person commits a Yuepini offense and will incur grave karmic retribution. This is called making caityas beside a stupa.”

ARTICLES OF OFFERING.

When the Buddha was dwelling in the city of Sravasti, and so forth, the bhikkhus addressed the Buddha: “Blessed One, may articles offered to a stupa also be used as offerings to a caitya?”

The Buddha said, “They may. If articles of offering are received on the anniversaries of the Buddha’s birth, attainment of awakening, or turning of the Dharma wheel, or at the great assembly held once every five years, the finest among them should be selected and offered to the Buddha’s stupa, while those of lesser quality should be offered to the caitya.”

(498c) If anyone says, “The Buddha has completely eradicated lust, anger, and delusion; what use is there in offering banners and precious canopies?” that person commits a Yuepini offense and will incur grave karmic retribution. These are called articles of offering.

MAKING OFFERINGS WITH MUSIC.

When the Buddha was dwelling in the city of Sravasti, King Prasenajit went to the Buddha, bowed his head in homage at his feet, stood to one side, and addressed the Buddha: “Blessed One, may music and performances be used as offerings to a Buddha’s stupa?”

The Buddha replied: “They may. After Kasyapa Buddha entered nirvana, King Krki offered songs, dances, music, and performances to the Buddha’s stupa. Now, Great King, you should likewise make such offerings. Whether the Tathagata is present in the world or has entered nirvana, incense, flowers, music, performances, various kinds of clothing, food, and drink may all be offered for the benefit of the world, so that all sentient beings may enjoy peace and happiness for a long time.”

If anyone says, “The Blessed One is free from lust, anger, and delusion, so what purpose is served by offering him these various kinds of music and performances?” that person commits a Vinaya transgression and will incur grave karmic retribution. This is called the manner of making offerings with music and performances.

PUTTING AWAY THE OFFERING IMPLEMENTS.

When the Buddha was dwelling in the city of Sravasti, the bhiksus addressed the Buddha: “Blessed One, are we permitted to put away the implements used as offerings to a caitya?”

The Buddha replied: “You are. They should be put away on such occasions as the anniversary of the Buddha’s birth, his attainment of enlightenment, his turning of the Dharma wheel, and the great assembly held once every five years. When banners, pennants, and jeweled canopies have been brought out as offerings to a caitya on such occasions and sudden wind and rain arise, the entire Sangha must put them away together.

No one may say, ‘I am a senior monk, an aranya-dweller, an almsfood-eater, a wearer of rag robes, or a person of great virtue, while you depend upon these things for your livelihood, so you must put them away yourselves.’ If wind and rain arise suddenly, everyone must put them away together, temporarily storing them in whichever room is nearest. No one may, out of concern for protecting his own room, say, ‘Leave them out in front.’ If they become wet, they should be spread out to dry.

If they become dusty, they should be beaten and shaken clean and then stacked together again. If anyone says, ‘I am a senior monk, an aranya-dweller, an almsfood-eater, a wearer of rag robes, or a person of great virtue,’ that person commits a Vinaya transgression. This is called putting away the offering implements.

WHAT TO DO WHEN CALAMITY STRIKES.

When the Buddha was dwelling in the city of Sravasti, the Venerable Upali went to the Buddha, bowed his head in homage at his feet, and addressed the Buddha: “Blessed One, if an unexpected calamity occurs, what should be done with the property of the stupa and of the Sangha?”

The Buddha taught: “If the bandits are weak, one should go and ask the king for protection. If the king says, ‘Venerable sir, remain there peacefully and do not be afraid. Only if I am unable to eliminate them may you act as you see fit,’ one should then assess whether the king’s forces are strong or weak.

If the bandits’ forces appear stronger, one should secretly send a trustworthy person to the bandit leader and ask for their protection. But if the king says, ‘I myself must now fear the bandits, so how could I protect you? Venerable sir, go to the bandits and ask for their protection,’ then one should examine the bandits. (499a) If they hold wrong views, do not believe in the Buddha-Dharma, and cannot follow the right path, one must not abandon the property and depart.

Instead, one should send trustworthy persons to hide the property of the Buddha and of the Sangha, while keeping watch on the bandits so that they do not arrive unexpectedly. If the bandits arrive so swiftly that there is no time to conceal the property, the Buddha’s property should be used to adorn the Buddha image, while the Sangha’s sitting mats should be spread out and various foods arranged upon them, so that the bandits can see everything clearly.

Then a young bhiksu should be sent to hide in a secluded place and keep watch on the bandits. If the bandits arrive, see the offering implements, give rise to a compassionate mind, and ask, ‘Are there any bhiksus inside? Do not be afraid; all of you come out,’ then the young bhiksu should assess the situation.

If the bandits have arrived so suddenly that there was no time to conceal the property, he should say, ‘All conditioned phenomena are impermanent,’ and then depart. This is called what to do when calamity strikes.”

Summary verses:

“Building stupas and affairs of stupas,

Stupa shrines and stupa gardens,

Stupa ponds and caityas,

Music, performances, and offerings,

Putting things away, incense, flowers, and calamities—

Thus ends the fourteenth section.

(Summary of the entire Miscellaneous Recitation section):

Full ordination and karmavacana,

Censure and the Uposatha,

Illness and matters of Vinaya,

Weighty property and eating garlic,

Killing, offerings, and treatment with knives,

Skillful means for accepting sentient beings,

Ending with the destruction and gathering of stupas.”

THE MAHASANGHIKA VINAYA

End of Fascicle Thirty-Three.