彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 4

FASCICLE 4
Part 1: PRECEPTS FOR BHIKKHUS

Section 3: EXPLANATION OF THE TWO INDEFINITE RULES

The Buddha was dwelling in the city of Śrāvastī. At that time, Bhaddānanda frequently visited the home of a certain householder. Early one morning, Bhaddānanda put on his robe, took his bowl, and went to that householder’s home. Only the householder’s wife was at home. Bhaddānanda spread out his sitting cloth in a secluded place, sat alone with her, and spoke lewd and vulgar words concerning sexual intercourse.

At that time, Visākhā, Migāra’s mother, heard that Bhaddānanda was sitting alone with the householder’s wife in a secluded place and speaking lewd and offensive words concerning sexual intercourse. She thought, “If the householder returns and discovers them, he will surely give rise to ill will toward the other bhikkhus; moreover, Bhaddānanda will thereby undergo much suffering throughout the long night of birth and death. I should send someone to report this to the Blessed One.”

She then instructed a brahmin named Nāliṅgika, whom she regularly sent to make offerings to the Buddha, saying, “Go to the Buddha, bow your head at his feet, and report this matter fully.” The brahmin then went and reported it to the Buddha. The Buddha taught the wondrous Dharma to the brahmin Nāliṅgika and then told him he could return.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked Bhaddānanda, “Did you actually do this?”

Bhaddānanda replied, “It is true, Blessed One.”

The Buddha rebuked him in every way, as explained under the rule concerning sexual intercourse, and then told the bhikkhus, “For the sake of the ten benefits, I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“Should any bhikkhu sit alone with a woman in a secluded place suitable for sexual intercourse, and a trustworthy female lay disciple sees them and alleges one of three offenses—either a pārājika, a saṅghāvaśeṣa, or a pācittiya—and should that bhikkhu acknowledge the female lay disciple’s allegation, he shall be dealt with according to whichever of those three offenses applies. This is called an indefinite rule.”

“Alone” means that there is one bhikkhu and one woman, with no third person present.

“A secluded place” means a place that cannot be seen by others.

“Trustworthy” means one who has seen the Four Noble Truths and who does not speak falsely for her own sake, for another’s sake, or for gain.

“A female lay disciple” means a woman who has undertaken the Three Refuges and has completely abandoned false paths.

“Indefinite” means that it has not yet been determined which one of the three offenses applies. The senior bhikkhus should ask that bhikkhu, “Did you go to that house?” If the bhikkhu says that he did, this alone is not sufficient grounds for dealing with him. The senior bhikkhus should gently ask, “Did you sit alone with that woman in a secluded place and speak lewd words concerning sexual intercourse?” If he says no, the senior and junior bhikkhus should earnestly say, “You should speak truthfully and must not lie. Is the female lay disciple’s statement true or not?” If he says, “The female lay disciple’s statement is true,” then he shall be dealt with according to the applicable offense. A novice who commits such an act incurs a duṣkṛta.

The second indefinite rule concerns sitting with a woman in an open place. In that case, pārājika is excluded; the remainder is as stated above.

“An open place” means a place that can be seen by others.

Section 4: EXPLANATION OF THE THIRTY RULES REQUIRING FORFEITURE AND EXPIATION
The Buddha was dwelling in the city of Śrāvastī. At that time, the Blessed One had instructed the bhikkhus that they were permitted to keep only three robes. Nevertheless, the group of six bhikkhus wore a different kind of robe before the meal and another in the late afternoon.

Seeing this, the other bhikkhus asked, “The Blessed One does not permit keeping extra robes. Have you not heard this?”

The group of six replied, “We have heard it, but we received these robes from the Sangha, from householders, or from discarded articles. They gave them to us because we needed garments to wear; originally, they did not cause us to keep them on account of the five households.”

The bhikkhus rebuked them in every way and then brought them before the Buddha and reported the matter. On account of this, the Buddha assembled the Sangha of bhikkhus and asked the group of six, “Did you actually do this?”

The group of six bhikkhus replied, “It is true, Blessed One.”

The Buddha rebuked them in every way, saying, “Have you not previously heard me praise having few desires and being content: that patched robes are sufficient to cover the body and almsfood is sufficient to sustain life? Just as birds possess only their two wings, so too should bhikkhus carry only their three robes. Why do you now unlawfully accumulate and store possessions?”

After rebuking them in every way, the Buddha told the bhikkhus, “For the sake of the ten benefits, I now establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“Should any bhikkhu keep an extra robe for more than one night, he commits a nissaggiya-pācittiya offense.”

From that time onward, whenever the bhikkhus needed any particular robe, the Sangha performed a formal act and distributed among them the articles that ought to be shared.

On one occasion, Anuruddha’s robe became old, torn, and worn out. The bhikkhus said, “Your robe is old and torn. Why do you not ask the Sangha to assign people to sew a robe for you and complete it in a single day?”

Anuruddha replied, “I dare not ask, because I fear that it might not be finished in one day and that I would commit a nissaggiya-pācittiya offense.”

At that time, bhikkhus staying in the village of Pāli wished to go to the city of Śrāvastī to undertake the later rains retreat. As there was no longer enough time, however, they mutually agreed to undertake the rains retreat in the village of Sāvedha, and they completed it there. On the sixteenth day, they set out together for the Buddha’s dwelling place. Because of the rain, the roads throughout their journey were muddy and waterlogged. Their three robes were already coarse and heavy, and when soaked they became even heavier. The bhikkhus were greatly exhausted by this burden.

When the bhikkhus arrived, they respectfully bowed at the Buddha’s feet and sat to one side. The Buddha asked them, “Did you spend the rains retreat in harmony and happiness? Was your journey very tiring?”

The bhikkhus replied, “We spent the rains retreat in harmony and happiness, and there was no shortage of villages in which to seek alms. We had previously been staying in the village of Pāli and intended to come here for the rains retreat, but many members of our group had acquaintances there, so we were unable to depart early. We thought we would arrive in time for the later rains retreat, but we still did not reach here in time. We therefore went to undertake the rains retreat at Sāvedha and completed it there. On the sixteenth day, we set out for this place. It rained along the way, and the roads were muddy and waterlogged. Our three robes, already coarse and heavy, became still heavier when soaked, so the entire journey was extremely arduous.”

On account of this matter, the bhikkhus also reported to the Buddha that Anuruddha had not dared to request that a robe be sewn for him. The Buddha had the Sangha of bhikkhus assembled. After praising having few desires and being content, praising the precepts, and praising those who uphold the precepts, he told the bhikkhus, “From now on, I permit you to receive the kaṭhina robe, thereby becoming exempt from committing offenses in five matters:

The bhikkhus then thought, “The Buddha has permitted us to receive the kaṭhina robe and to keep extra robes, but we do not know during what period this permission applies.” With this thought, they again reported the matter to the Buddha.

The Buddha said, “Once the kaṭhina has been received, extra robes may be kept. From now on, this precept shall be stated as follows:

“Should any bhikkhu, after his three robes have been completed and the kaṭhina privilege has ended, keep an extra robe for more than one night, he commits a nissaggiya-pācittiya offense.”

At that time, the Venerable Ānanda accepted two lengths of cotton cloth on behalf of the Elder Śāriputra. At that time, however, the Elder Śāriputra was away. The Venerable Ānanda became uneasy and thought, “The Blessed One does not permit an extra robe to be kept for more than one night, yet the Elder Śāriputra is now absent from the dwelling place. How should this matter be handled?”

He reported this question to the Buddha. The Buddha asked Ānanda, “In how many days will Śāriputra return?”

Ānanda replied, “In about ten days, or fewer than ten days.”

The Buddha therefore had the Sangha of bhikkhus assembled. He fully praised having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus, “From now on, this precept”

it is stated as follows: “If a bhikkhu, after the three robes have been completed and the Kathina robe has been relinquished, keeps a robe for up to ten days and exceeds that period, he commits a nissaggiya-pacittiya offense.”

The three robes have been completed: This means that their washing, dyeing, and sewing have been completed.

The Kathina robe has been relinquished: This means that it has been relinquished by a motion and second proclamation.

An extra robe: Apart from the three robes, all robes are called extra robes.

Robe: This means a robe made of kapok, a kambala robe, a silk robe, a padded robe, or a coarse-cloth robe.

Ten days: If a robe is received on the first day, it should be disposed of that very day, either by determining it for use, giving it to someone, or formally assigning it in trust. If it is not disposed of that day and another robe is received on the second day, both should be disposed of on that day. If they are not disposed of that day and another robe is received on the third day, and so on through the tenth day, all should likewise be disposed of on that day.

If they are not disposed of that day, then on the eleventh day, when the sign of sunrise appears, all the robes received during those ten days incur a nissaggiya-pacittiya offense. If a robe has been kept for more than ten days, it should be relinquished to the Sangha of bhikkhus, or to one, two, or three bhikkhus. It must not be relinquished to anyone else or to a nonhuman being.

After relinquishing it, the bhikkhu should then confess. If he confesses without relinquishing it, that offense becomes still more serious. Apart from extra sets of the three robes, if any other cloth articles, even a hand towel, are kept for more than ten days, a dukkata offense is committed.

The same applies to a bhikkhuni. A sikkhamana, samanera, or samaneri commits a dukkata offense. If it has been formally assigned in trust, there is no offense.

End of the First Rule

The Buddha was staying in the city of Sravasti. At that time, after completing the rains retreat, the group of seventeen bhikkhus wished to travel. They thought: “We shall return here again. It is enough to take one robe with us; why trouble ourselves by carrying many?” Having thought thus, they acted accordingly. The bhikkhus wrapped their remaining robes in a cloth, placed them on a rack, entrusted them to the bhikkhus residing there, and departed.

At that same time, the group of six bhikkhus returned from elsewhere and said to the resident bhikkhus: “Provide us with a room.” The resident bhikkhus directed them to the very room where the robes of the group of seventeen had been placed. Seeing the robes on the rack, the group of six asked: “Why do you venerable ones keep these extra robes?”

The resident bhikkhus replied: “These robes belong to the group of seventeen bhikkhus. After completing the rains retreat, they went traveling among the people. Since they could not carry them, they left them here in our care.”

Seizing upon this pretext, the group of six freely rebuked them and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked the group of seventeen: “Did you actually do this?”

“Blessed One, it is true.”

The Buddha skillfully rebuked them in various ways: “You foolish men! Have you not heard me teach that the inseparable requisites of a bhikkhu are his three robes and alms bowl, just as a bird can fly by relying upon its own feathered wings?”

Having rebuked them, the Buddha told the bhikkhus: “For the sake of ten benefits, I shall establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu, after the three robes have been completed and the Kathina robe has been relinquished, is separated from any one of his three robes and sleeps for more than one night, he commits a nissaggiya-pacittiya offense.’”

At that time, a certain bhikkhu had a heavy rag robe and wished to go to the settlement of Sagata. Because the robe was too heavy to carry, he wished to leave it behind but did not know what he should do. He informed the bhikkhus, and they accompanied him to the Buddha and reported the matter to him.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “If a bhikkhu has determined for use a heavy rag robe and wishes to travel elsewhere but cannot carry it, he should approach the Sangha and request a formal act permitting him to retain possession of the robe while separated from it, according to the following procedure: The petitioner should remove his footwear, bow with his head and face at the feet of the Sangha, kneel, place his palms together, and say:

“‘Venerable Sangha, please listen to me. I, the bhikkhu named , wish to travel to . My rag robe is heavy, and I cannot carry it, so I wish to leave it behind. I now request the Sangha to perform the formal act by which I shall not lose possession of the robe.’

“He should make the same request a second and a third time. Then one bhikkhu in the Sangha should proclaim:

“‘Venerable Sangha, please listen. The bhikkhu named wishes to travel to . His rag robe is heavy, and he cannot carry it, so he wishes to leave it behind. He has now come before the Sangha to request a formal act by which he shall not lose possession of the robe. The Sangha now grants him the formal act by which he shall not lose possession of the robe. If the time is appropriate for the Sangha, the Sangha should consent. This is the motion.

“‘Venerable Sangha, please listen. The bhikkhu named wishes to travel to . His rag robe is heavy, and he cannot carry it, so he wishes to leave it behind. He has come to request the Sangha to perform the formal act by which he shall not lose possession of the robe. The Sangha now grants him the formal act by which he shall not lose possession of the robe. Those elders who consent should remain silent; anyone who does not consent should speak.

“‘The Sangha has granted the bhikkhu named _ the formal act by which he shall not lose possession of the robe. The Sangha consents and is therefore silent. Thus do I understand this.’”

At that time, when the bhikkhus saw that the Blessed One had permitted a formal act authorizing separation from a robe, they repeatedly performed such formal acts in order to sleep apart from their robes. They even performed a formal act authorizing separation from all three robes and went about wearing only old, tattered robes.

The elder bhikkhus saw them and asked: “Why do you venerable ones go about wearing such old, tattered robes?”

The bhikkhus replied: “The Buddha has permitted a formal act authorizing separation from a robe. Therefore, we repeatedly perform such formal acts so that we may sleep apart from our robes, and we also perform the formal act for all three robes.”

The bhikkhus rebuked them in various ways and then accompanied them to the Buddha and reported the matter. The Buddha taught: “You are not permitted repeatedly to perform formal acts authorizing separation from a robe in order to sleep apart from it, nor to perform such an act for all three robes. These are two unlawful formal acts, and the Sangha of bhikkhus commits two dukkata offenses. When this formal act authorizing separation from a robe is used for sleeping apart from it, an offense of losing possession of the robe is committed for each robe and each night.

“I now permit a bhikkhu to perform a formal act allowing him to leave a robe behind for nine months if he entered the earlier rains retreat, and for eight months if he entered the later rains retreat. A formal act may not be performed to leave behind the sanghati or the antaravasaka; it may be performed for the uttarasanga. In a place endangered by bandits, whichever of the three robes is the most finely cut and pieced may be left behind in accordance with this permission.

“From now on, this precept shall be stated as follows: ‘If a bhikkhu, after the three robes have been completed and the Kathina robe has been relinquished, is separated from any one of his three robes and sleeps for more than one night, except when authorized by a formal act of the Sangha, he commits a nissaggiya-pacittiya offense.’”

Separation from a robe may occur as follows: in a park, within the same boundary or across a different boundary; in a house, within the same boundary or across a different boundary; in a bhikkhuni monastery, within the same boundary or across a different boundary; in a village, within the same boundary or across a different boundary; in a multistoried building, within the same boundary or across a different boundary; in a vehicle, within the same boundary or across a different boundary; in a boat, within the same boundary or across a different boundary; in an open area, within the same boundary or across a different boundary; at the foot of a tree, within the same boundary or across a different boundary; on open ground, within the same boundary or across a different boundary;

and while traveling on a road, within the same boundary or across a different boundary.

A park within the same boundary: The Sangha has formally designated within it a boundary within which possession of the robe is not lost, and one may freely come and go therein. Across a different boundary: The Sangha has not formally designated a boundary within which possession of the robe is not lost; although it is the same park, one may not freely come and go throughout it.

The same applies to a house, a bhikkhuni monastery, a village, and a multistoried building.

A vehicle within the same boundary: One is free to take or move it therein. Across a different boundary: One is not free to take or move it therein.

The same applies to a boat.

An open area within the same boundary: This means a threshing floor where one may freely take the robe. Across a different boundary means that one may not freely take it.

At the foot of a tree within the same boundary: This means the place covered by its shade. Across a different boundary means a place not covered by its shade.

Open ground within the same boundary: This means a distance of seven feet in front of the place where one sits cross-legged. Across a different boundary means beyond seven feet.

While traveling on a road, within the same boundary means within seven bow-lengths of one’s body. Across a different boundary means beyond seven bow-lengths. Until the sign of sunrise appears, if the bhikkhu returns within the boundary—even if only one foot has entered it—he does not lose possession of the robe. Or, if he himself verbally declares, “I relinquish that robe,” he likewise does not lose possession of it. If he does not declare that he relinquishes it, when the sign of sunrise appears, he commits a nissaggiya-pacittiya offense.

If a bhikkhu sleeps at night separated from other clothing requisites that he uses, apart from his three robes, he commits a dukkata offense. The same applies to a bhikkhuni. A female trainee—

a śikṣamāṇā, śrāmaṇera, or śrāmaṇerī commits a duṣkṛta offense.

End of the second precept

The Buddha was staying in the city of Śrāvastī. At that time, the bhikshus had already obtained their full complement of robes, the kathina robe period had ended, and they then received out-of-season robe-cloth. Feeling ashamed, the bhikshus said, “The Buddha has not yet permitted us to accept out-of-season robe-cloth.” The bhikshus reported this to the Buddha. The Buddha assembled the Bhikshu Sangha and asked the bhikshus, “Is it true that, after receiving out-of-season robe-cloth, you felt ashamed and said, ‘The Buddha has not yet permitted us to accept out-of-season robe-cloth’?”

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

The Buddha praised in many ways the practice of having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikshus, “From now on, I permit you to accept out-of-season robe-cloth.”

The group of six bhikshus then thought, “The Blessed One has permitted us to accept out-of-season robe-cloth, so we may accept as much as we please.” Although they accepted a great deal, they neither formally adopted it for use, gave it to others, nor made a formal assignment of it.

Seeing this, the bhikshus asked, “Have you not heard that the Blessed One established a prohibition against keeping surplus robe-cloth?”

They replied, “Although the Buddha prohibited keeping surplus robe-cloth, he permitted the acceptance of out-of-season robe-cloth.”

The bhikshus asked, “Is it true that you keep out-of-season robe-cloth at all times without formally adopting it for use, giving it to others, or making a formal assignment of it?”

They replied, “That is so.”

The elder bhikshus rebuked them in every way and reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikshu Sangha and asked the group of six bhikshus, “Is it true that you have done this?”

“It is indeed true, Blessed One,” the group of six replied.

The Buddha sternly rebuked them, saying, “You are foolish men. You should not crave and seek so excessively. In the teachings of non-Buddhist renunciants, those who receive are never satisfied, however much they receive, while those who give weigh and calculate what they offer. In my true Dharma, there are few desires and contentment: although donors earnestly give with generosity, recipients accept only a little.”

After rebuking them, the Buddha told the bhikshus, “If a bhikshu receives out-of-season robe-cloth and neither formally adopts it for use, gives it to another, nor makes a formal assignment of it, he commits a duṣkṛta offense after even one night.”

At that time, at a certain dwelling place, the bhikshus received much robe-cloth. They formally adopted some for use, gave some to others, and made formal assignments of some, but a piece of cloth remained. When it was offered to the bhikshus, they would not accept it, saying, “The Buddha has not permitted us to accept cloth insufficient for making a robe.”

The bhikshu offering the cloth said, “Accept it. When enough cloth is needed, the remainder will soon be obtained.”

The elder Gavī received a piece of cloth that was both narrow and short. Every day he kept stretching it, hoping that it would become longer and wider than before. As was his custom, every five days the Buddha inspected the rooms. Seeing Gavī stretching the cloth, he asked, “What are you doing?”

Gavī replied, “I received this small piece of cloth, but it cannot be formally adopted for use.”

The Buddha asked, “Do you expect to receive more from somewhere?”

“Yes,” Gavī replied.

The Buddha further asked, “How long will it be before you receive it?”

Gavī replied, “Within one month.”

On account of this, the Buddha praised in many ways the practice of having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikshus, “From now on, I permit you to keep out-of-season robe-cloth that is insufficient, while awaiting enough to complete it, for up to one month.”

The Buddha had permitted the keeping of out-of-season cloth insufficient for making a robe, but the bhikshus carried such cloth on their travels for more than one month. Seeing this, the other bhikshus asked, “The Buddha did not permit out-of-season cloth insufficient for making a robe to be kept for more than one month. Why do you carry it on your travels for more than one month?”

After rebuking them in every way, the bhikshus brought them before the Buddha and reported the matter to him. On account of this, the Buddha assembled the Bhikshu Sangha and told the bhikshus, “For the sake of ten benefits, I establish this precept for the bhikshus. From now on, this precept shall be recited as follows:

“‘When a bhikshu has obtained his full complement of three robes and the kathina robe period has ended, if he then receives out-of-season cloth, he may accept it if he needs it. After accepting it, he must quickly adopt it formally for use. If there is enough, that is good. If there is not enough, he may wait in expectation of receiving enough additional cloth to make the robe, for up to one month. If he keeps it beyond that period, he commits a nissaggiya pācittiya offense.’”

Out-of-season robe-cloth: Any robe-cloth received after the kathina robe period has ended is called out-of-season robe-cloth.

Need: One of his three robes is old and torn and needs to be replaced.

Expecting to receive from somewhere: There is some place from which he expects that cloth will be given.

Receiving it from the first day through the end of one month: If, on the first day, a bhikshu receives cloth insufficient for making a robe and, on that same day, receives enough cloth to make the robe as he wished, he must make it into a robe and formally adopt it for use, give it to another, or make a formal assignment of it. If he neither formally adopts it for use, gives it to another, nor makes a formal assignment of it, then at sunrise on the eleventh day he commits a nissaggiya pācittiya offense.

The same applies when the cloth is first received on any day from the second through the tenth day. If, on the eleventh day, he expects to receive more and does receive it, he should, within that day, make it into a robe and formally adopt it for use, give it to another, or make a formal assignment of it. At sunrise on the twelfth day, he commits a nissaggiya pācittiya offense.

The same applies through the thirtieth day. Members of the three lower assemblies commit a duṣkṛta offense.

End of the third precept

The Buddha was staying in the city of Śrāvastī. At that time, in the settlement of Uśīnāra, a young layman who was traveling for pleasure met a young woman named Utpalavarṇā. Her beauty was like a peach blossom, and she possessed all the marks of a woman. Deeply enamored and finding their affections harmonious, the young man took her as his wife.

After a short time, his wife became pregnant. As the time of delivery drew near, she returned to her parents’ home and gave birth to a daughter. Because his wife was in confinement after childbirth, her husband could not approach her. He then secretly engaged in illicit relations with her mother. When Utpalavarṇā learned of this, she wished to cast everything aside and sever the marital bond. Yet she feared implicating her parents and, moreover, loved her child. She therefore had to harbor sorrow, swallow her resentment, and endure the humiliation in order to raise her child.

Utpalavarṇā returned to her husband’s home and raised her daughter until the child was eight years old. Only then did she leave home and travel to the city of Vārāṇasī. Faint with hunger, thirst, and exhaustion, she sat down to rest beside the water.

At that time, a certain householder who was out sightseeing saw her and immediately became deeply enamored of her. He approached and asked, “Where are your parents and family? Are you presently bound to anyone, or are you alone?”

Utpalavarṇā replied, “I am a daughter of the ___ family. At present, I belong to no one.”

The householder then said, “If you belong to no one, would you become my principal wife?”

Utpalavarṇā said, “Why would a woman not be able to marry?”

The householder immediately helped her into his carriage, took her home, and installed her as his principal wife. Utpalavarṇā managed and arranged all the affairs of the household perfectly. From the eldest to the youngest, everyone lived harmoniously and prosperously, and husband and wife treated each other with deep respect and devotion.

Eight years later, the householder said to his wife, “I invested capital in the settlement of Uśīnāra. According to the account books, the interest accrued over the past eight years has now increased the original capital to hundreds of millions. Today I wish to go there and collect the principal and interest, so we must be separated for a time.”

His wife said, “According to the customs of that settlement, the women are fond of licentious conduct. If you go there, beware lest you lose the integrity of a true man. Wealth is like dust and filth; why be so preoccupied with reckoning it?”

Her husband replied, “Although I clearly know my own weaknesses, I will not allow myself to be deluded and led astray by such things.”

His wife then said, “If you have firmly decided that you must go, you should reflect and let me hear an oath from you.”

The husband said, “Very well,” and swore: “If I should give rise to the thought of doing such a thing, then when I return, as I reach the gateway, I shall die with that wicked thought in my mind.”

Having sworn thus, the husband went to the settlement of Ujjayini. He collected interest from many places and consequently remained away for an entire year. The longer he was away from home, the more intensely he missed it, and various thoughts arose in his mind. He thought: “How can I resolve this so that I do not violate my former oath, yet can still satisfy my present desire?” The householder then thought: “If I commit sexual misconduct, I shall violate the oath I made to my wife. It will suffice, then, to establish a separate household, and I shall not violate the oath.”

While making inquiries and gathering information, the householder met a young woman whose countenance was elegant and gentle and whose bearing displayed uprightness and dignity. He became passionately enamored of her and immediately went to seek her hand in marriage. Seeing that the householder possessed abundant wealth and was exceedingly rich, the young woman’s father joyfully agreed to give him his daughter in marriage.

After he had finished collecting the debts, the householder returned to his native place together with his newly married wife and settled her comfortably in a separate home. Only afterward did he return to his former house. From then on, the householder left in the morning and returned in the evening, behaving quite differently from before. Utpalavarna was puzzled and secretly questioned one of his attendants. The attendant said, “There is a young woman living elsewhere, and that is why he comes and goes in this manner.”

That evening, when her husband returned, Utpalavarna asked, “You have a female attendant; why have you concealed her from me and not allowed me to see her?”

The householder said, “I feared that if you knew, you would resent me, and so I concealed her elsewhere.”

His wife said, “I harbor neither jealousy nor resentment. May the deities bear witness to this. You should bring her home so that she and I may manage the household together.”

The householder then brought the woman home, and she was none other than Utpalavarna’s own daughter. Mother and daughter met without recognizing one another. Sometime later, while washing the young woman’s hair and closely observing her features, Utpalavarna began to suspect that she was her daughter. She tactfully questioned the young woman in detail about her village, her parents, and her clan, and the young woman answered everything fully. The truth was thus revealed.

Utpalavarna cried out in horror: “Formerly, mother and daughter shared the same husband! Now daughter and mother share the same son-in-law! Can the delusion of birth and death truly reach such an extreme? If I do not cut off sensual desire, leave the household life, and train in the Way, how can this deluded inversion ever end?”

Utpalavarna immediately abandoned everything and departed. She reached the entrance of Jetavana, where, exhausted by hunger and thirst, she sat leaning against the foot of a tree.

At that time, the Blessed One was seated amid a great multitude who had gathered around to hear him teach the Dharma. Utpalavarna saw crowds of people constantly coming and going and thought that there must be a festival and surely food as well. She therefore entered the monastery and saw the Blessed One teaching the Dharma to people of every class. As Utpalavarna listened to the Dharma and comprehended its meaning, her hunger and thirst vanished.

At that very moment, the Blessed One surveyed the entire assembly to see who was capable of being liberated. He saw clearly that only Utpalavarna would attain the fruit of the Way, and so he taught the Dharma of the Four Noble Truths: suffering, its arising, its cessation, and the path. While still seated, Utpalavarna cast off all defilements and attained the pure Dharma-eye. Having attained the fruit, she single-mindedly joined her palms and faced the Buddha.

When the Buddha had finished teaching the Dharma, the assembly departed. Utpalavarna approached the Buddha, reverently bowed with her head at his feet, knelt, joined her palms, and said to him, “I beseech you to permit me to leave the household life within the Buddha’s true Dharma.”

The Buddha immediately consented and said to the bhiksuni Prajapati, “Bhiksuni, you should admit this woman and guide her in practicing the Way.”

Mahaprajapati received the instruction and immediately admitted her into the homeless life and conferred the precepts upon her. Utpalavarna practiced the Way diligently and energetically and eventually became an arhat. Because she delighted in the meditative states and liberations, her countenance and appearance became many times more radiant than before.

When the proper time came, Utpalavarna took her alms bowl and entered the city to beg for food. A brahmin saw her and became infatuated with her beauty. He thought: “She is a bhiksuni, so I cannot seize her. My only recourse is to discover where she lives and devise a means to carry out my intention.”

After completing her alms round, Utpalavarna returned to the Andha Grove and entered her dwelling. The brahmin followed and observed her, thereby learning where she lived. The next day, when the time came to beg for food and no one was present, he entered Bhiksuni Utpalavarna’s room from the rear and hid beneath her bed.

That day, by the time the bhiksunis had finished listening to the Dharma discourse, it was already dark. Upon returning to her room, Utpalavarna was weary, so she lay down and fell deeply asleep. At that moment, the brahmin crawled out from beneath the bed and committed an impure act. The bhiksuni immediately awoke and swiftly flew up into the air. At that very moment, the brahmin fell directly from the bed into hell.

Utpalavarna then flew to the Buddha, bowed with her head and face at his feet, and reported to him what had just occurred. The Buddha asked, “What was your state of mind at that moment?”

Utpalavarna replied, “At that moment, it was as though a red-hot iron net were pressed against my body.”

The Buddha said, “In that case, you have committed no offense.”

Utpalavarna again asked the Buddha, “Does one commit an offense by sleeping alone?”

The Buddha replied, “One who has attained the Way commits no offense.”

At that time, a band of robbers gathered and discussed the matter among themselves: “Where should we divide the goods we have acquired so that we may readily obtain delicious food and beautiful women as well?”

They all said, “This Andha Grove is the dwelling place of bhiksunis. There are surely beautiful women there, and we will also be supplied with abundant delicious food. If we go there to divide our goods, we shall naturally obtain everything we desire.”

The leader of the robbers, however, had faith and reverence for the Buddha-Dharma. When he heard this, he became distressed and considered what would happen: “These men will certainly go and cause trouble for the bhiksunis. I should secretly send someone to warn them beforehand.”

He immediately dispatched a man to tell the bhiksunis, “Tonight a band of wicked men will come there to terrorize you, and disturbances will certainly occur. For your safety, you venerable sisters should leave and take refuge elsewhere.”

When the bhiksunis heard this, they hurried into the city of Sravasti. A high official who governed the city had previously set aside a house especially for the Sangha of bhiksus, but no members of the Sangha were staying there that day. The bhiksunis arrived there late in the afternoon and lodged in that house for the night.

That evening, the band of robbers came to the Andha Grove but found absolutely no one there. The leader of the robbers thought joyfully: “The bhiksunis have escaped calamity and humiliation. Nothing could make me happier!” He took a piece of exceptionally fine cloth, filled it with fragrant and delicious food and drink, and hung the bundle from a tree branch, forming this aspiration: “If any bhiksuni has attained the Way and possesses supernormal powers, may she come and take the food in this bundle.”

Perceiving this, Bhiksuni Utpalavarna traveled from the city of Sravasti to the Andha Grove as swiftly as a strong man bends and extends his arm, and she took the food from the tree branch. The following morning, when it was time to eat, rather than partaking of it herself, Utpalavarna arranged everything properly as an offering to the elders Upasena and Nanda. At mealtime, the two elders arrived and partook of each dish. After eating, they washed their hands and accepted drinking water.

Utpalavarna sat before the assembly upon a small seat and requested that the two elders teach the sublime Dharma. After Upasena had taught them the Dharma, he rose, took his leave, and departed. Nanda remained behind and asked Utpalavarna, “Venerable sister, where did you obtain such delicious food?”

Utpalavarna then recounted the entire matter in full.

Upananda said, “May I see that cloth?” She immediately brought the cloth for Upananda to see. When Upananda saw it, greed arose in him. Wishing to possess it, he persistently asked her to give it to him.

Uppalavanna said, “That cannot be done. Why? Women have little merit, and therefore must keep five robes.” Upananda said, “It is like someone who gives away an elephant or a horse but does not give the reins.

Venerable Sister, you are just the same. Why are you able to offer fine food, yet begrudge me this cloth and refuse to give it?” With his skill in speech, Upananda used every means to plead and persuade her, determined to obtain it. Having no alternative, Uppalavanna gave it to him.

After obtaining the cloth, Upananda returned to his dwelling place. When the bhikkhus saw the beautiful cloth, they said, “You must be a person of great merit to have obtained such fine cloth.” Upananda said, “What merit do I have? I pleaded with a bhikkhuni until my tongue nearly broke before I obtained it.” Hearing this, the bhikkhus reproached him in every way, saying, “Why did you use coercive words to take a bhikkhuni’s cloth?”

At that time, concerned that the coming and going of the four assemblies was noisy, the Blessed One told the bhikkhus, “I now wish to enter seclusion for three months. No one is to come to the place where I am staying, except the bhikkhu who brings my meal. You should establish a regulation.” Obeying the Buddha’s instruction, the bhikkhus established this regulation: “From now on, no one may approach the Buddha’s dwelling, except the bhikkhu who brings his meal. Whoever violates this incurs a Pacittiya offense.”

Meanwhile, the Elder Upasena had not heard of the Sangha’s regulation. After arriving in the city of Sravasti, he asked another bhikkhu which room the Buddha was staying in. Following that bhikkhu’s directions, Upasena went to the door of the Buddha’s room and knocked. The Buddha opened the door. Upasena respectfully bowed at the Buddha’s feet and sat to one side.

The Buddha asked Upasena, “Your community is exceedingly dignified in conduct and pure. How do you instruct them so that they are like this?”

The Elder replied, “If anyone comes to me seeking to go forth, I teach him the twelve dhutanga practices. I tell him, ‘For your entire life, you must be a forest-dwelling bhikkhu; live on alms; eat at one sitting; eat only one kind of food; eat only what is received in one bowl; go for alms in regular order; dwell in charnel grounds; wear rag robes; possess only three robes; always carry your sitting cloth with you; sit beneath trees; and sit in the open air.’ Blessed One, if someone says that he can uphold these practices throughout his life, he is admitted into my community, and I become his teacher.”

The Buddha praised him, saying, “Excellent! Excellent! Thus may you be called one who skillfully trains his disciples.”

The Buddha then asked, “Do you know that this Sangha has established a regulation?”

He replied, “I do not know.”

“Why is that?”

“I once heard the Buddha teach: ‘Whatever the Buddha has not prescribed must not be prescribed on one’s own authority; whatever the Buddha has prescribed should be upheld.’”

The Buddha then recounted the above regulation to him in full. He replied, “I cannot confess a Pacittiya offense on the basis of a regulation established by the Sangha.”

The Buddha said, “Excellent. Your understanding is correct!”

At that time, the resident bhikkhus stood before the room, waiting for Upasena to come out so that they could say, “You have violated the Sangha’s regulation and should perform the formal act of confessing a Pacittiya offense.”

He replied, “What Pacittiya offense have I committed?”

The bhikkhus explained the above regulation to him in full. He replied, “I cannot confess on the basis of a regulation established by the Sangha. Why? I myself heard the Buddha teach: ‘If the Buddha has not prescribed something, the Sangha must not prescribe it. If the Buddha has prescribed something, the Sangha must not transgress it.’”

At that moment, the Buddha personally came out and told the bhikkhus, “From now on, if there is a forest-dwelling bhikkhu like Upasena, he is permitted to come to my dwelling.”

After hearing this, the bhikkhus thought, “We should undertake the dhutanga practices so that we may approach the Blessed One.” They all competed with one another in practicing austerities. At that time, lay devotees built dwellings as offerings, but no bhikkhu would accept them. The bhikkhus reported this matter to the Buddha. The Buddha told them, “I now permit the four assemblies to come and visit me freely.”

When the bhikkhuni Mahapajapati heard that the Buddha had said this, she set out with five hundred bhikkhunis to visit the Buddha. On the way, they encountered Upasena. In Upasena’s community there was a bhikkhu wearing a coarse, torn robe. Mahapajapati asked, “Why does the Elder wear a robe like that?”

He replied, “Because I have no other robe!”

The bhikkhuni pointed to her own robe and asked, “Could you wear this robe?”

The Elder replied, “I could.”

She then asked, “Could the Elder give me the robe he is wearing?”

“I could.”

The two immediately exchanged robes. When Mahapajapati came before the Buddha, she bowed at his feet and sat to one side. The Buddha asked Gotami, “Why are you wearing such a tattered robe?” Gotami related what had just occurred. After teaching the Dharma to Gotami, the Buddha told her to return to her dwelling place.

Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked that bhikkhu, “Is it true that you exchanged your coarse, inferior, torn robe for a bhikkhuni’s fine robe?”

“Blessed One, it is true.”

The Buddha sternly reproached him, saying, “You are a foolish man of many desires.”

Because of this incident, the bhikkhus reported Upananda’s conduct to the Buddha. The Buddha asked Upananda, “Is it true that you acted in this way?”

“Blessed One, it is true.”

After reproaching him in every way, the Buddha told the bhikkhus, “For the sake of the ten benefits, I shall establish a precept for the bhikkhus. From now on, this precept shall be recited as follows: ‘If a bhikkhu accepts a robe from a bhikkhuni, he commits a Nissaggiya Pacittiya offense.’”

Some bhikkhus had relatives who were bhikkhunis and had many acquaintances from whom they could receive robes and other requisites. Seeing the bhikkhus wearing inferior, torn robes, their bhikkhuni relatives asked, “Why do you wear such inferior, torn robes?”

The bhikkhus said, “There is no one from whom we may ask.”

The bhikkhunis said, “Why do you not come and receive robes from us?”

The bhikkhus replied, “The Buddha has prohibited us from receiving robes from bhikkhunis.”

The bhikkhunis said, “Relatives know what should be given and what should be received. Please report this matter to the Buddha.”

The bhikkhus then reported it to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus. In many ways he praised having few desires and knowing contentment, praised the precepts, and praised those who observe the precepts. He then told the bhikkhus, “From now on, this precept shall be recited as follows: ‘If a bhikkhu accepts a robe from a bhikkhuni who is not his relative, he commits a Nissaggiya Pacittiya offense.’”

At that time in the city of Sravasti, bhikkhus and bhikkhunis received offerings of robes and divided them among themselves. Sometimes a bhikkhu mistakenly received a bhikkhuni’s robe, or a bhikkhuni mistakenly received a bhikkhu’s robe. The bhikkhunis said to the bhikkhus, “Please exchange robes with us.”

The bhikkhus said, “The Buddha does not permit us to accept robes from bhikkhunis who are not our relatives.”

The bhikkhunis said, “If a robe is exchanged for a robe, why call it accepting a robe?”

They then went and reported the matter to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus. In many ways he praised having few desires and knowing contentment, praised the precepts, and praised those who observe the precepts. He then told the bhikkhus, “From now on, this precept shall be recited as follows: ‘If a bhikkhu accepts a robe from a bhikkhuni who is not his relative, except in exchange, he commits a Nissaggiya Pacittiya offense.’

“Not a relative: There is no relationship through either the father’s or the mother’s side within seven generations.

“Exchange: Both parties benefit, and each receives what accords with their preference.

“If a bhikkhu accepts a robe from a sikkhamana, samanera, or samaneri, he commits a Dukkata offense. If a relative has violated the precepts and holds wrong views, and he accepts a robe from that person, he commits a Dukkata offense.”

A novice who accepts a robe from a bhikkhuni, a sikshamana, or a novice nun commits a Dukkata offense. If he has no intention of seeking it, if they give it of their own accord, or if he accepts it knowing that the other person has a surplus, there is no offense.

End of the fourth rule

The Buddha was staying in the city of Sravasti. At that time, as soon as day broke, Bhaddananda put on his robe, took his alms bowl, and went to the dwelling place of the bhikkhuni Sthulananda. Her careless manner of sitting exposed her private parts. When Bhaddananda saw this, he could not restrain himself and emitted semen. The bhikkhuni noticed and said, “Venerable sir, change your robe and let me wash it for you.” Bhaddananda removed the robe and handed it to the nun. She accepted the robe stained with semen and placed the semen inside her vagina.

Other bhikkhus also gave their robes to bhikkhunis to wash, dye, and beat. Because the bhikkhunis were constantly occupied with such work, their recitation, seated meditation, cultivation of the Path, and other practices were neglected and abandoned. When the laypeople saw this, they criticized and ridiculed them at length, saying, “The bhikkhunis have made washing, dyeing, and beating robes their occupation. What difference is there between renunciants and householders?”

On that occasion, the bhikkhuni Mahaprajapati, together with five hundred bhikkhunis, went to the Buddha, bowed with their heads at his feet, and sat to one side. The Buddha asked Gautami, “Why are the hands and feet of the bhikkhunis covered with dye?” The nuns fully reported to the Buddha how the bhikkhus had ordered them to wash and dye robes. After the Buddha had taught them the sublime Dharma, they returned to their dwelling place.

Because of this matter, the Buddha assembled the Sangha of bhikkhus and asked them, “Is it true that you have ordered the bhikkhunis to wash, dye, and beat robes?”

They replied, “Blessed One, it is indeed true.”

On this occasion, the bhikkhus also reported Bhaddananda’s conduct to the Buddha. After reproaching them in every way, the Buddha told the bhikkhus, “For the sake of ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu orders a bhikkhuni to wash, dye, or beat an old robe, he commits a Nissaggiya Pacittiya offense.’”

There were elderly and sick bhikkhus who were unable to wash, dye, or beat their own robes. Bhikkhunis who were their relatives and were capable of doing this work wished to help them and came to ask that they be allowed to do it on their behalf. The bhikkhus said, “The Buddha does not permit us to order bhikkhunis to wash, dye, or beat robes.”

The bhikkhunis said, “Only among relatives can one know what ought and ought not to be done. Please report this matter to the Buddha.”

The bhikkhus then reported it to the Buddha. Because of this matter, the Buddha assembled the Sangha of bhikkhus, praised fewness of desires and contentment, praised the precepts and those who uphold the precepts, and then told the bhikkhus, “From now on, this precept shall be stated as follows: ‘If a bhikkhu orders a bhikkhuni who is not his relative to wash, dye, or beat an old robe, he commits a Nissaggiya Pacittiya offense.’”

An old robe means a robe that has been worn and is soiled. If he tells her to wash it but not to dye or beat it; tells her to dye it but not to wash or beat it; tells her to beat it but not to wash or dye it; tells her to wash and dye it but not to beat it; tells her to wash and beat it but not to dye it; tells her to dye it but not to wash it; or tells her to wash, dye, and beat it, in every case he commits a Nissaggiya Pacittiya offense.

If he tells her to wash it, but she does not wash it and instead dyes it; tells her to wash it, but she does not wash it and instead beats it; or tells her to wash it, but she does not wash it and instead dyes and beats it, in every case he commits a Dukkata offense. The same applies if he tells her to dye it, but she does not dye it and instead washes it, beats it, or washes and beats it; if he tells her to beat it, but she does not beat it and instead washes or dyes it; if he tells her to wash and dye it, but she does not wash and dye it and instead beats it; if he tells her to wash and beat it, but she does not wash and beat it and instead dyes it; or if he tells her to dye and beat it, but she does not dye and beat it and instead washes it.

If he orders a non-relative to wash, dye, or beat it, but a relative washes, dyes, or beats it; if he orders a non-relative to wash, dye, or beat it, but both a relative and a non-relative wash, dye, or beat it; if he orders both a relative and a non-relative to wash, dye, or beat it, but a relative washes, dyes, or beats it; if he orders both a relative and a non-relative to wash, dye, or beat it, but a non-relative washes, dyes, or beats it; or if he orders both a relative and a non-relative to wash, dye, or beat it, and both a relative and a non-relative wash, dye, or beat it, in every case he commits a Nissaggiya Pacittiya offense.

If a robe is not yet fit to be washed, dyed, or beaten, and he orders a non-relative to wash, dye, or beat it, he commits a Dukkata offense. If he orders a relative to wash, dye, or beat it, but a non-relative washes, dyes, or beats it, there is no offense. The remaining cases are as stated in the rule concerning accepting a robe.

End of the fifth rule

The Buddha was staying in the city of Sravasti. At that time, there was a householder in the city who liked to wear luxurious garments. He had profound faith and devotion toward the Buddha and the Dharma and often went to the Buddha to hear the Dharma. One day, the householder wore two fine garments, one inner and one outer, and went out of the city with guests and attendants to visit the Blessed One and the bhikkhus. The Buddha taught them the Dharma. They rejoiced greatly upon hearing the Buddha instruct them in beneficial matters. After paying homage, they departed and happened to encounter Bhaddananda. Bhaddananda also taught them the Dharma.

Before leaving, they said, “Venerable sir, please come tomorrow and accept our humble meal.”

Bhaddananda said, “I do not lack food, but I suffer from a lack of clothing. Could you give me the garment you are now wearing?”

The householder said, “I will give it to you, but I cannot give it immediately. When I return home, I shall consider the matter.”

Bhaddananda said, “I have heard that you delight in giving. Why, then, are you so indifferent toward me alone?”

Bhaddananda continued, “I teach you the Dharma so that you may escape birth, aging, sickness, death, sorrow, lamentation, suffering, and distress. To carry out the work of deliverance, I have renounced everything and seek nothing for myself. Why are you now so miserly over this garment?”

Thinking that these words were right, the householder immediately took off the garment and gave it to him. When he reached the city gate, the gatekeeper asked, “When you went out, you were wearing two layers of clothing, but you have returned lightly clad. Did you remove a garment for a beautiful woman, or did someone take it from you?”

The householder said, “I did not give it to a woman, nor was it stolen from me. A Sakyan ascetic pressured me to give it to him, so I had to do so.”

The gatekeeper said, “Do not say that! I have heard that the Sakyan ascetics have few desires and know contentment. Even when people offer them things, they do not accept them; how then could one now pressure someone into giving up his possessions?”

The householder recounted to the gatekeeper everything that had happened. When those without faith or devotion toward the Buddha and the Dharma heard this, they loudly disparaged them, saying, “This is outright robbery. Anyone who associates with them will likewise be extorted. The Sakyan ascetics constantly praise giving and condemn taking what has not been given, yet now they forcibly seize people’s robes and possessions. How are they any different from a band of robbers?” When the householder returned home, the members of his household questioned him, and he explained the matter just as above.

This incident came to the attention of the elder bhikkhus. After reproaching Bhaddananda in every way, they brought him before the Buddha and reported the matter to him. Because of this incident, the Buddha assembled the Sangha of bhikkhus and asked Bhaddananda, “Is it true that you acted in this way?”

He replied, “Blessed One, it is indeed true.”

The Buddha severely reproached him and then told the bhikkhus, “For the sake of ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to a male or female householder and asks for a robe, he commits a Nissaggiya Pacittiya offense.’”

At that time, there were bhikkhus who wore coarse, ragged robes. When their relatives saw them, they asked, “Why do you wear such discarded robes? Come to our home and obtain other robes.”

The bhikkhus said: “The Buddha has not permitted us to go to householders or householders’ wives and ask for robes. If you offer the robes to the Sangha, we may receive them from the Sangha.” Their relatives said: “We only wish to offer them to you, venerable sir; we do not wish to offer them to the Sangha, for fear that another venerable might receive them.” The bhikkhus said: “If the Buddha permitted us to go to householders or householders’ wives who are relatives and ask for robes, why would we be wearing such poor and tattered robes?” Their relatives said: “Among relatives, one knows when it is appropriate to accept and when it is not. Please report this matter to the Buddha.” The bhikkhus then reported it to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha and said to the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to a householder or a householder’s wife who is not a relative and asks for a robe, he commits a nissaggiya pacittiya offense.’”

At that time, a large group of bhikkhus were traveling with a caravan of merchants. They lost their way and were stripped of everything by bandits. Completely naked, they made their way to the city of Sravasti. Travelers who saw them asked: “Who are you?” They replied: “We are Sakyaputta ascetics.” They were asked further: “Where are your robes and bowls?” They replied: “The bandits robbed us of everything.”

When they reached Jetavana, the bhikkhus there questioned them in the same way. They further asked: “If you are bhikkhus, how are the ordination ceremony, the Uposatha, and the Pavarana to be performed?” They replied: “The ordination ceremony is performed thus! The Uposatha is performed thus! The Pavarana is performed thus!” Even after questioning them, the bhikkhus still did not give them robes to wear. They then went to the Buddha’s dwelling.

The Buddha rebuked them: “Why have you come naked to see the Tathagata? Could you not have taken leaves or grass to cover your bodies?” The Buddha told the bhikkhus: “From now on, anyone who comes naked before the Tathagata commits a dukkata offense.”

The bhikkhus addressed the Buddha: “You have not permitted us to go to householders or householders’ wives who are not relatives and ask for robes, while our relatives live very far away. How, then, could we obtain robes?”

The Buddha asked: “Did you go to the dwelling of the resident bhikkhus?”

They replied: “We did.”

“Why did they not give you robes?”

“Venerable sir, as soon as they saw us, they asked: ‘How is the ordination ceremony performed? How is the Uposatha performed? How is the Pavarana performed?’ Although we answered in accordance with the Dharma, they still did not give us robes to wear.”

The Buddha then rebuked the resident bhikkhus: “Why, when you saw naked bhikkhus with your own eyes, did you not immediately provide for them?”

Regarding bhikkhus who had lost their robes, he praised having few desires and knowing contentment, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus: “From now on, this precept shall be stated as follows: ‘If a bhikkhu goes to a householder or a householder’s wife who is not a relative and asks for a robe, except when there is a proper cause, he commits a nissaggiya pacittiya offense.’”

A proper cause means that one’s robe has been stolen, lost, burned, swept away by water, or torn. This is called a proper cause.

If one’s robe has been taken or has otherwise been damaged, but one originally possessed another robe or has a robe stored elsewhere, one may not ask for one. The same applies to bhikkhunis. A siksamana, samanera, or samaneri commits a dukkata offense.

End of the sixth precept

The Buddha was staying in the city of Sravasti. At that time, a large group of bhikkhus were traveling from the settlement of Pali to see the Buddha when bandits stole their robes. They said to one another: “The Buddha has permitted us, under five circumstances, to go to householders or householders’ wives who are not relatives and ask for robes. Even so, we do not know whom we should approach to ask!”

Taking advantage of the opportunity, the group of six bhikkhus conceived this thought: “These bhikkhus who have lost their robes do not know whom to approach to ask for robes. We should go and ask on their behalf; if there are any robes left over, we shall take them.” With this thought, the group of six went and proposed the matter to the bhikkhus who had lost their robes. Those bhikkhus said: “Excellent! Very good!”

Having obtained their consent, the group of six bhikkhus went throughout the city and said to householders and householders’ wives: “The bhikkhus who came from the settlement of Pali to pay their respects to the Blessed One have unfortunately had their robes stolen by bandits. Please economize on your own tailoring expenses and join together in bringing robes as offerings.”

Each householder and householder’s wife contributed a little, and their many small contributions accumulated into a considerable quantity of robes, which they brought as offerings. Every bhikkhu received enough. The bhikkhus who had lost their robes said: “We now have enough; there is no need to trouble yourselves to ask for more.”

The group of six bhikkhus said: “You have a proper cause for asking for robes, whereas we are not permitted to do so. Only by relying upon your proper cause do we have grounds to ask.”

The bhikkhus who had lost their robes said: “The venerable elders may do as they see fit.”

Thus, the group of six bhikkhus again went from place to place asking and obtained a great many robes. The householders then gathered and expressed this opinion: “There are not many bhikkhus who have lost their robes, yet throughout our city, men and women, old and young, have all brought robes as offerings. That should be more than enough. Why do they still come asking for more? Could it be that these men wish to hoard them for buying, selling, and exchanging rather than practicing the holy life?”

When the elder bhikkhus heard this, they rebuked the group of six in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the group of six bhikkhus: “Did you actually do this?”

They replied: “Blessed One, it is indeed true.”

After rebuking them in every way, the Buddha told the bhikkhus: “For the sake of ten benefits, a precept shall be established for the bhikkhus. From now on, this precept shall be stated as follows: ‘If a bhikkhu whose robes have been stolen, lost, burned, swept away, or damaged goes to a householder or a householder’s wife who is not a relative and asks for robes, and that householder or householder’s wife wishes to offer many robes, the bhikkhu should accept two robes. If he accepts more, he commits a nissaggiya pacittiya offense.’” The same applies to bhikkhunis. The three lower assemblies commit a dukkata offense.

End of the seventh precept

The Buddha was staying in the city of Sravasti. At that time, Upananda frequently visited a certain householder’s home to teach the Dharma. Whenever they were ill or had some other matter to attend to, Upananda would also take care of it for them.

Early one morning, a bhikkhu put on his robe, took his bowl, and entered the city for alms. When he reached this household, he happened to hear the husband and wife discussing the matter together: “Upananda is our benefactor. We should use such an amount of money to have such a robe made and offer it to the venerable one.”

Having heard this while on his alms round, the bhikkhu returned and said to Upananda: “You possess great merit.”

Upananda asked: “What merit do I possess?”

The bhikkhu replied: “While I was just going for alms, I reached that householder’s home and heard the husband and wife discussing: ‘Upananda is our benefactor. We should spend such an amount to have such a robe made and offer it to the venerable one.’ If you go there now, you will certainly obtain the robe without any difficulty.”

Early the next morning, when it was time for alms, Upananda put on his robe, took his bowl, and went to that house. The householder hurried out to welcome him.

Upananda asked: “Lay devotee, are you using such an amount of money to have such a robe made for me?”

He replied: “Yes, venerable sir.”

Upananda said: “Surely you know that I do not wear inferior robes. If you have a fine one made, I shall wear it. Remember that whenever you are ill or have any other matter, I always take care of it for you. If the robe is not fine, I shall merely give it to a disciple or put it into storage. In that case, the article will be as good as discarded, and your gift will produce no meritorious benefit.”

Displeased, that householder said to the people around him: “This venerable is far too greedy. Who could possibly provide for him, and how could he ever be satisfied? Even though the cost is already five or six times greater than what I originally intended to offer, he is still not satisfied. Formerly I had such goodwill, but now I have none left.”

When the elder bhikkhus heard this, they rebuked Upananda in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Upananda: “Did you actually do such a thing?”

Is that so?” “It is indeed so, Blessed One.” After rebuking him in every way, the Buddha told the bhikkhus: “For the sake of the ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“If a householder or a householder’s wife who is not related to a bhikkhu discusses the matter, saying, ‘With such-and-such an amount of money, such-and-such a robe should be made and offered to such-and-such a bhikkhu,’ and that bhikkhu, without having previously been invited to ask for what he wished, goes to the householder or the householder’s wife and says, ‘Are you intending to use such-and-such an amount of money to have such-and-such a robe made for me?’ and that person replies, ‘That is so,’ whereupon the bhikkhu says, ‘It would be good, householder or householder’s wife, if you had such-and-such a robe made for me,’ desiring something finer, he commits a nissaggiya-pacittiya offense.”

“Without having previously been invited to ask for what he wished” means that the bhikkhu had not previously been asked what kind of robe he wanted. “Desiring something finer” means requesting that the robe be made far finer and better than originally intended. If he goes to relatives and asks for a better robe, he commits a dukkata offense. The same applies to bhikkhunis. The three lower assemblies commit a dukkata offense.

The Eighth Precept Is Concluded

The Buddha was staying in the city of Sravasti. Bhaddananda frequently visited various households. In two households, the husbands and wives discussed the matter together, saying: “Each of us should use such-and-such an amount of robe money to have a robe made for the Venerable Bhaddananda.” A bhikkhu who heard this while on almsround returned and told Bhaddananda.

Bhaddananda then went and asked the householders and their wives: “I have heard that each of you intends to use such-and-such an amount of money to have a robe made for me. Is that so?” They replied: “It is indeed so.” Bhaddananda said: “You may combine the amounts and have a single robe of the finest quality made. If it is truly fine, I shall wear it and always remember you.

If it is not fine, I shall fold it up and put it aside somewhere. It would then be as though it had been thrown away, and this gift would no longer produce any merit.”

At that, the householders and their wives flew into a rage and said: “This man is exceedingly greedy! How could anyone provide enough for him or ever satisfy him? Although he asks us to combine the amounts into one robe, its cost would be five or six times greater than what we originally intended to give, yet even that does not satisfy him. Such a wicked man is unworthy of support. From now on, he must not come here again.”

When the elder bhikkhus heard this, they rebuked him in every way and then went together to the Buddha and reported the matter to him. Because of this incident, the Buddha assembled the Bhikkhu Sangha and asked Bhaddananda: “Did you actually do this?” Bhaddananda replied: “Blessed One, I truly did.” After rebuking him with the utmost severity, the Buddha told the bhikkhus: “For the sake of the ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“If householders or their wives who are not related to a bhikkhu discuss together, saying, ‘Together we shall use such-and-such an amount of robe money to have a robe made for such-and-such a bhikkhu,’ and that bhikkhu, without having previously been invited, goes to the householders or their wives as he pleases and says, ‘Are you intending to use such-and-such an amount of robe money for me?’ and the donors reply, ‘That is so,’ whereupon the bhikkhu says, ‘It would be good if you householders and your wives combined the amounts and had a single robe made for me,’ desiring something finer, he commits a nissaggiya-pacittiya offense.”

The same applies to bhikkhunis. The three lower assemblies commit a dukkata offense.

The Ninth Precept Is Concluded

The Buddha was staying in the city of Sravasti. At that time, a minister of Rajagriha said to one of his subordinates: “Go to Bhaddananda. In my name, bow to him and inquire after his health, and offer this robe money to the Venerable One.” Following the order, the messenger went to Bhaddananda and said: “The minister of Rajagriha inquires after your health and has sent me to offer this robe money to the Venerable One. Please accept it.”

Bhaddananda said: “I am not permitted to accept this robe money. If I receive a permissible robe, I shall accept and retain it.” The messenger asked: “Does the Venerable One have a steward?” Bhaddananda then pointed out the steward. The messenger went to the steward and said: “The minister of Rajagriha has sent me to offer this robe money to the Venerable Bhaddananda. Please accept it and keep it on behalf of the Venerable One, and when Bhaddananda comes to collect it, give it to him.” After handing over the money, the messenger returned to Bhaddananda and said: “I have given the money to the steward whom the Venerable One indicated. When the Venerable One needs a robe, go there and obtain it.” Having said this, the messenger departed.

After some time, the minister again sent someone to ask Bhaddananda: “Recently, I sent a messenger to deposit robe money with the steward. Has the Venerable One had that robe made and worn it yet?” Bhaddananda said: “I have not yet obtained it to wear.” The man returned and reported this. The minister then thought: “I provided the robe in the proper manner. Why has he still not obtained and worn it after so long? My robe must not be valuable enough, and that is why the Venerable One has not gone to obtain and wear it.”

The minister again instructed a trusted man to tell Bhaddananda: “The minister offered the robe long ago. Why have you not worn it? If you do not need it, return it to the minister.” Bhaddananda replied: “I very much need it.” Bhaddananda then went to the steward at an improper time and said: “I need a robe now. You may give it to me.” The steward said: “Please wait a short while, Venerable One. Everyone is gathering now, and I must attend the meeting. If I do not arrive in time, I shall be fined five hundred gold coins.”

Bhaddananda said: “You have always been joyful and wholehearted regarding matters connected with the Dharma. Why do you now attach such importance to worldly affairs?” Hearing this, the steward thought: “Even if I am fined, I shall finish providing the robe and then go to the meeting.” The steward hurriedly made arrangements to procure and deliver the robe. Because it took a long time to complete the matter, he arrived late. Everyone asked: “Why have you come late?” He replied: “Bhaddananda demanded a robe, and I had to make arrangements to provide it, so I arrived late.”

Everyone said: “You valued one bhikkhu while disregarding the regulations established by the many. By rights, this cannot be excused; you must pay the fine.” After being fined, the man angrily said: “The Sakyan ascetics claim that they possess the true way and benefit everyone, yet now they have instead caused me to be fined.” Those who had no faith in the Buddha-Dharma agreed, saying: “Because you placed your faith in and honored the ascetics, you have incurred such a heavy fine. If you continue associating with them, you will suffer an even heavier one.”

The ill report spread throughout the city of Sravasti and reached the ears of the elder bhikkhus. They rebuked Bhaddananda in every way and then brought the matter before the Buddha and reported it to him. Because of this incident, the Buddha assembled the Bhikkhu Sangha and asked Bhaddananda: “Did you actually do this?” Bhaddananda replied: “Blessed One, it is indeed true.” After rebuking him in every way, the Buddha told the bhikkhus: “For the sake of the ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be stated as follows:

“If a king, a minister, a brahmin, or a householder, for the sake of a bhikkhu, sends a messenger bearing robe money, and the messenger goes to the bhikkhu and says, ‘Venerable One, a minister of the king, a brahmin, or a householder has sent this robe money here. Please accept it,’ that bhikkhu shall say, ‘I am not permitted to accept robe money. If I receive a permissible robe, I shall accept and retain it.’ If the messenger asks, ‘Does the Venerable One have a steward?’ the bhikkhu shall point out the steward.

The messenger shall go to the steward and say, ‘A certain minister of the king has sent this robe money for a certain bhikkhu. Keep it on behalf of that bhikkhu, and when the bhikkhu needs to obtain it, give it to him.’ After handing it over, the messenger shall return to the bhikkhu and say, ‘I have given the money to the steward whom the Venerable One indicated. Whenever the Venerable One needs a robe, go there and obtain it.’ That bhikkhu may go to the steward two or three times and say, ‘I need a robe!

I need a robe!’ If he obtains the robe, that is good. If he does not obtain it, four times, five”

times, six times, and stand silently before the steward. If he receives the robe, that is good;
if he goes beyond that limit in seeking to obtain it, he commits a nissaggiya pācittiya offense.”
If he does not receive the robe, he should go to the place of the messenger who brought the money, either himself
or by sending a trustworthy person, and say: “Previously, you sent someone to bring money for making a robe for the bhikkhu named _.
In the end, that bhikkhu did not receive the robe. You should come and take it back, lest it be lost.” Thus should this matter be handled. The same applies to bhikkhunīs. The three lower assemblies commit a dukkata offense.
End of the tenth rule
The Buddha was dwelling in the city of Śrāvastī. At that time, the Sangha received a large quantity of
silk thread and divided it among themselves. The bhikkhus used the silk to make saṅghāṭis,
uttarāsaṅgas, antaravāsakas, and all other kinds of robes. They also made belts,
meditation straps, and even cords for fastening doors, yet the silk was still not exhausted. Then the Group of Six
Bhikkhus hired weavers to weave a robe, but some silk thread still remained. They used the remaining
thread to weave an additional mat, but there was not enough, so they went to ask for more. The householders
and lay devotees all gave to them. Having obtained it so easily, the Group of Six Bhikkhus, “forming a hundred schemes
in a single night,” said: “We have gained an excellent advantage. From now on, we should engage solely in this trade.”
The Group of Six went about asking for much silk thread and hired all the weavers to weave for them. At that time,
a lay devotee went to hire a weaver to weave a robe. The weaver said: “I have already promised to weave
for the bhikkhus, so I cannot accept your commission.” The lay devotee went everywhere, but from every
weaver he received the same reply. Becoming angry, he said: “The Śākyan ascetics are supposed to have few desires
and know contentment, yet now they go everywhere hiring all the weavers. They are greedy and never satisfied,
no matter how much they have. How does their greed differ from that of worldly people?! They do not practice the conduct of ascetics;
they destroy the Dharma of ascetics!” When the elder bhikkhus heard this, they reproached them in every way and
reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha
and asked the Group of Six Bhikkhus: “Did you indeed do this?” The Group of Six replied: “It is
indeed so, Blessed One.” The Buddha sternly reproached them and then told the
bhikkhus: “For the sake of the ten benefits, I shall establish a rule for the bhikkhus. From now on, this
rule shall be recited as follows: ‘If a bhikkhu himself goes to ask for silk thread and then hires a
weaver to weave it into a robe, he commits a nissaggiya pācittiya offense.’ The same applies to bhikkhunīs.
The three lower assemblies commit a dukkata offense.
End of the eleventh rule
The Buddha was dwelling in the city of Śrāvastī. At that time, Bhadrananda frequently visited
the home of a merchant, where he taught the Dharma and treated illnesses. The merchant said to his
wife: “Bhadrananda is my benefactor. You may use this silk thread to hire a weaver
to make a robe, which I shall offer to him when I return.” After her husband had departed, the wife took
the silk thread to a weaver and hired him to weave it into a robe. She said: “Calculate it precisely so that there is
neither excess nor shortage.” When Bhadrananda learned of this, he immediately went to the
merchant’s household. The wife came out to welcome and inquire after him, saying: “My husband
told me to have a robe woven for the Venerable One. I have already commissioned a weaver, and he is now weaving it.” Bhadrananda asked:
“Which weaver did you hire?” The wife replied: “I hired the weaver named so-and-so.” Bhadrananda then
went to the weaver’s house and said: “Do you know? This robe is being woven as an offering to me.
Weave it well, making it long and broad. For my part, I shall reward you separately in some measure.”
The weaver said: “That lady told me to calculate everything so that the amount would be exactly sufficient.
How can I now comply with your request?” Bhadrananda said: “Just weave it well.
If the thread is insufficient, go and tell her that I ask her to provide more thread. I assure you that she will give it.”
The weaver followed his words. When he had used up the thread, he went to ask for more. The merchant’s wife
said: “Previously, I told you to calculate it so that there would be enough. Why have you now come to obtain more?”
The weaver recounted the whole story in reply. The wife then gave him additional thread. When the merchant
returned, he asked his wife: “Previously, I told you to have a robe woven for Bhadrananda. Has it now
been completed?” “It is finished,” the wife replied. “Where is it? Bring it for me to see.”
The wife brought it for her husband to inspect. Seeing that the robe was exceedingly fine and thick,
the husband asked: “With the small quantity of silk we had planned to use, how could such a fine, thick robe have been woven?”
The wife said: “Bhadrananda came and asked for more, and that is why it turned out this way.” The
merchant became angry and vehemently reviled him: “Bhadrananda is a bottomless bag of greed. No one
could ever supply enough to satisfy him! This robe required twice the amount of silk
I originally intended. Although he was formerly my benefactor, from now on I shall sever relations with him.” He therefore did not
offer the robe to Bhadrananda. Thus his ill repute spread far and wide and reached the ears of the elder bhikkhus.
They reproached him in every way, brought him before the Buddha, and related the matter
to him. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked Bhadrananda:
“Did you indeed do this?” Bhadrananda replied: “Blessed One, it is true that I did so.”
The Buddha reproached him in every way and then told the bhikkhus: “For the sake of the ten benefits,
I shall establish a rule for the bhikkhus. From now on, this rule shall be recited as follows: ‘If a male or female lay devotee
has a weaver weave a robe for a bhikkhu, and that bhikkhu, without previously having received an invitation to ask freely,
goes to the weaver and says: “Do you know? This robe is being made for me. Weave the robe well;
make it very thick and broad, and I shall reward you separately.” If afterward he gives even a meal
or the value of a meal in addition and obtains the robe, he commits a nissaggiya pācittiya offense.’
The same applies to bhikkhunīs. The three lower assemblies commit a dukkata offense.
End of the twelfth rule
The Buddha was dwelling in the city of Śrāvastī. At that time, Bhadrananda said to his disciple
named Dharma: “I now wish to travel with you through the country of Kosala.”
Dharma said: “That country is cold. Without a robe, I cannot go.”
Bhadrananda said: “If you are able to go, I shall give you a robe.” Dharma said:
“You must give me the robe first, and only then will I go.” Bhadrananda immediately gave him the robe. After receiving
the robe, Dharma refused to go. Bhadrananda said: “You said that if you received a robe, you would
go. Why, after accepting the robe, do you now refuse to go? If you will not agree to go, return
the robe to me.” Dharma said: “You have already given it to me. Why do you demand it back?” Bhadrananda
said: “I did not give it to you outright; I gave it because I wanted you to travel with me.
Now that you will not go, there is no reason for you not to return the robe to me.”
Bhadrananda forcibly took back the robe. Dharma cried and wailed loudly. When the elder bhikkhus
heard him, they asked: “Why are you crying?” Dharma replied: “My teacher has seized my robe.”
The bhikkhus reproached Bhadrananda in every way: “How can one who is called a bhikkhu seize another person’s
robe?” Bhadrananda said: “I wanted Dharma to accompany me to the country of Kosala,
so I used the robe as payment to induce him to go. After receiving the robe, he refused to go, so I took it back;
I did not forcibly seize it.” The bhikkhus then reproached Dharma in every way:
“Why did you deceive your teacher, demanding that he give you a robe so that you would go, but then refusing to go after receiving it?!”
The bhikkhus brought both of them before the Buddha. On account of this matter, the Buddha assembled
the Bhikkhu Sangha and asked Bhadrananda: “Did you indeed give a robe to your disciple and then seize
it back?” “Blessed One, I did give him the robe.” The Buddha then asked Dharma:
“Did you indeed deceive your teacher?” “Blessed One, I did deceive him.”
After reproaching the two bhikkhus in every way, the Buddha told the
bhikkhus: “For the sake of the ten benefits, I shall establish a rule for the bhikkhus. From now on, the rule

This is set forth as follows: “If a bhikkhu, having given a robe to another bhikkhu, takes it back, he commits a nissaggiya-pācittiya offense.”

At that time, the Group of Six Bhikkhus gave robes to other bhikkhus and then instructed novices or monastery attendants to take them back. The other bhikkhus asked, “Have you not heard that the Buddha prohibited taking back a robe after giving it to a bhikkhu?”

The Group of Six replied, “We have indeed heard! But now we have instructed novices or monastery attendants to take them back, so we have not violated the Buddha’s prohibition.”

The other bhikkhus said, “What difference is there between taking them back yourselves and instructing others to take them back?!” After rebuking them in various ways, the bhikkhus reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six Bhikkhus, “Is it true that you have acted in this way?”

“Venerable Blessed One, it is true.”

After rebuking them in various ways, the Buddha told the bhikkhus, “From now on, this precept shall be set forth as follows: ‘If a bhikkhu, having given a robe to another bhikkhu, takes it back himself or instructs someone else to take it back, he commits a nissaggiya-pācittiya offense.’”

There were other bhikkhus who entrusted robes to resident bhikkhus and then went away, returning only after a long time. Fearing that they would violate this precept, they did not dare ask for their robes back. There were also bhikkhus who, while traveling, entrusted their robes to other bhikkhus.

After completing a long journey and returning, they likewise did not dare ask for their robes back, fearing that they would violate this precept. Some had already asked for them back, but afterward felt ashamed, thinking that they had violated the precept, and therefore performed the procedure of confession and forfeiture for the offense. The bhikkhus reported these matters to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus, “Is it true that you have acted in this way?”

“Venerable Blessed One, it is indeed true.”

The Buddha praised the practice of having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus, “It is impossible that one incurs an offense requiring forfeiture and expiation by asking to receive back a robe that one had entrusted to another. From now on, this precept shall be set forth as follows: ‘If a bhikkhu, having given a robe to another bhikkhu, later, out of anger or discord, takes it back himself or instructs someone else to take it back, saying, “Return the robe to me; I will not give it to you,” he commits a nissaggiya-pācittiya offense.’” The same applies to bhikkhunīs. Members of the three lower assemblies commit a duṣkṛta offense.

End of the Thirteenth Precept

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL