彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — VOLUME 5

FASCICLE 5
Part 1: DISCIPLINARY RULES FOR BHIKKHUS
Section 4: EXPLANATION OF THE THIRTY RULES REQUIRING FORFEITURE AND EXPIATION (Continued)
The Buddha was staying in the city of Rajagriha. At that time, a large group of lay devotees had agreed together to invite the Buddha and the Sangha. Among them, some split firewood, some carried water, some sprinkled water and swept, some spread sitting mats, some scattered flowers, some arranged furnishings upon the high seats, and some prepared the meal. Early that morning, Bhadrananda put on his robe, took up his bowl, and went to the house where everyone was preparing to invite the Buddha and the Sangha. According to the work each person was doing, Bhadrananda praised them warmly. Bhadrananda further said: “What you are doing today is exceedingly wholesome and good. This joy is truly well deserved.”

They said: “We are indeed delighted by these acts of offering. In addition to offering food and drink, each filled with fragrant and delicious flavors, we shall also offer robes and other requisites to the Sangha.”

Bhadrananda said: “The Sangha has already received offerings from many people and therefore possesses robes and requisites in great excess. If you continue to give more, they will merely be piled up as useless things; how could that bring the benefit of merit? Indeed! Why not give them to me? If you give them to me, I shall always wear them, thereby keeping our mutual remembrance continually connected. When matters such as infirmity and illness arise, we shall also attend to and resolve them together.”

After hearing this, the people gathered to discuss the matter. Some said: “If the Sangha has no need of them, we should give them to this venerable so that our offering may yield the benefit of merit.” Others said: “Our original intention was to make an offering to the Sangha. Why should we concentrate the entire offering upon one person?” The former opinion prevailed, and so all the robes and requisites were offered to Bhadrananda.

Bhadrananda then carried a heavy bundle of robes and requisites back to the Sangha’s dwelling place. The bhikkhus praised him, saying: “You are a person of merit. How did you obtain so many robes after going out for only a short while?” Bhadrananda said: “I obtained them through skillful speech, not through any merit.” Bhadrananda then related how he had obtained the robes. When the elder bhikkhus learned of this, they reproached him in many ways: “You are a foolish man! Why did you divert to yourself alone the articles intended as an offering to the Sangha?”

After all the food had been fully prepared and properly arranged, those lay devotees sent someone to invite the Buddha. The Blessed One put on his robe, took up his bowl, and went amid the Bhikkhu Sangha to the household selected as the place of offering.... He and the Sangha sat with dignified bearing upon the seats.

The lay devotees personally served each kind of food. After the meal, they offered water, but there were no articles to present as offerings. Those who had previously opposed giving the articles to Bhadrananda whispered among themselves: “It is not that we failed to prepare today’s offering meal fully.

It was because those people did not consider matters carefully and gave the robes and requisites intended for the Sangha to one person alone that the occasion is now incomplete from beginning to end. How could we not feel ashamed?”

The bhikkhus heard them and asked: “What are you whispering about?” The lay devotees replied by recounting the affair. The bhikkhus reproached Bhadrananda in every way: “You are a foolish man! Why did you divert to yourself alone the articles intended as an offering to the Sangha?” At that time, after the Blessed One had expounded the wondrous Dharma to the lay devotees, he rose from his seat and departed. The elder bhikkhus reported the matter to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and asked Bhadrananda: “Did you actually do this?”

“Venerable Blessed One, it is true that I did.”

After reproaching him in every way, 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:

“Any bhikkhu who diverts to himself an article intended as an offering to the Sangha commits a nissaggiya pacittiya offense.”

“To know” means either knowing oneself or hearing it from another. “An article intended as an offering to the Sangha” means that a person has formed the intention and said: “I shall offer this article to that Sangha.” If a bhikkhu wishes to divert an article intended as an offering to the Sangha and give it to another person, he commits a pacittiya offense. If he gives it to another Sangha, the Bhikkhuni Sangha, both Sanghas, the Sangha of the four directions, or a stupa, in each case he commits a dukkata offense.

The same applies if he diverts an article intended as an offering to the Bhikkhuni Sangha, both Sanghas, or the Sangha of the four directions. If he diverts to himself an article intended as an offering to the Dharma, or gives it to the Bhikkhu Sangha, the Bhikkhuni Sangha, both Sanghas, the Sangha of the four directions, another person, or another stupa, in each case he also commits a dukkata offense. The same applies if he diverts an article intended for a person.

Even if he diverts a morsel of food intended for one animal and gives it to another animal, he commits a dukkata offense. The same applies to a bhikkhuni who commits this act. Members of the three lower assemblies commit a dukkata offense.

If he informs the Sangha and the Sangha gives the article to him, or if the donor freely decides to divert to him an article intended as an offering to the Sangha, there is no offense.

The Fourteenth Rule is concluded.

The Blessed One was staying in the city of Rajagriha. At that time, Pilindavatsa was dwelling on Mount Lankula. He rose into the air to sprinkle water and wash his dwelling clean.

Meanwhile, King Bimbisara was traveling to that mountain. When Pilindavatsa saw the king, he immediately descended to the ground before him and offered this greeting: “It is good that Your Majesty has come! Please be seated here.” The king sat down and then asked: “Why must you perform such labor yourself?

Do you have no attendant?” Pilindavatsa said: “There is no one.” The king immediately ordered a close minister: “You should provide this bhikkhu with an attendant.” Pilindavatsa said: “The Buddha does not permit us to keep attendants.” The king said: “You should report this matter to the Buddha.” After departing, the king went to report it to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha.

After praising fewness of desires, contentment, the precepts, and those who observe the precepts, he told the bhikkhus: “From now on, I permit the bhikkhus to keep monastery stewards as attendants.”

Although the great minister had received the king’s command, he had no faith or delight in the Buddha’s Dharma and therefore did not provide anyone. Pilindavatsa remained alone, with no one but Pilindavatsa himself. After some time had passed, Pilindavatsa put on his robe, took up his bowl, and entered the city for alms. The king and his ministers saw him from atop a high tower, and the king suddenly remembered and asked himself: “Previously, I promised to provide that bhikkhu with an attendant. I wonder whether one has yet been provided?” The king immediately questioned the great minister who had earlier received the command. The official replied: “No one has yet been provided.”

The king further asked: “How many days have passed since I gave my command?”

The official replied: “Five hundred days.”

The king said: “Provide attendants according to that number of days.”

Obeying the command, the great minister selected one attendant from each of five hundred households and assigned them. Upon receiving this command, the five hundred households each day sent one person to Pilindavatsa’s dwelling place to wipe and sweep the rooms and buildings, as well as to perform all other tasks.

At that time, on the day of a festival in that village, men and women adorned themselves in colorful garments and went about enjoying themselves. There was a daughter of a poor family who walked along weeping loudly. At that time, Pilindavatsa entered the village for alms. Seeing the girl crying, he asked her mother: “Why is your daughter weeping like this?”

The woman replied: “Today everyone has dressed beautifully to go out and enjoy themselves. Our family is poor and has nothing with which she may adorn herself like the others, and therefore she is sorrowful and weeps.”

Just then, Pilindavatsa saw a cow grazing on grass. He said to the girl’s mother: “Take a few blades of grass and bring them here!”

The woman immediately gathered some grass and gave it to the Elder. Pilindavatsa bound the grass together, transformed it into two golden garlands, and gave them to the girl’s mother, saying: “In all the world, the two finest kinds of gold are Jambunada gold and gold produced through supernormal powers. Take these two garlands and give them to your daughter to wear.” The girl received the two garlands and was overjoyed.

She leisurely wore them as she went about. Everyone who saw them coveted them. When such an extraordinary thing meets people’s eyes, jealousy is bound to arise.

Someone went and reported to King Bimbisara: “In such-and-such a village, such-and-such a family has discovered a treasure storehouse. Thus, the daughter of that family wears garlands made of gold unmatched anywhere in the world, the like of which even Your Majesty’s inner palace has never possessed.” The King ordered the woman to be summoned and asked her: “Where did you obtain this treasure? Can you show it to me?” The woman replied: “Your Majesty, I truly did not obtain any treasure.” The King asked again: “Then where did the ornaments worn by your daughter come from?” She replied: “Pilindavatsa bound grass together and transformed it into them.” Hearing this,

the King was greatly astonished and angry: “How could grass be transformed into golden garlands!” The King then ordered his officials to bind the mother and cast her into prison.

After some time, Pilindavatsa returned to that village. As soon as she saw Pilindavatsa, the girl burst into bitter sobs. The bhikkhu asked: “Why are you sobbing so bitterly?” The girl replied: “My mother has been imprisoned.” Pilindavatsa asked: “What offense did she commit?” She answered: “It was because the Venerable One gave us the two golden garlands.” He said: “Do not cry any longer.

I shall have your mother released.” Pilindavatsa immediately went before the prison warden. The warden respectfully greeted him: “Venerable One, what matter has brought you here?” Pilindavatsa replied: “My attendant is confined in this prison, and so I have come here. Can you release her now?” The prison warden said: “This woman obtained a precious treasure but would not reveal it to the King.

She can be released only if she shows it to him.” Pilindavatsa said: “I made the garlands by binding grass together; they did not come from a treasure.” The prison warden said: “It is impossible to turn bound grass into gold.”

Pilindavatsa then transformed the warden’s seat into a golden couch and asked: “What kind of seat do you now see yourself sitting upon?” Seeing clearly with his own eyes that he was sitting upon a golden couch, the prison warden was terrified. He immediately stepped down from it, bowed his head, and pleaded: “Venerable One, please release me from this spell! If the King hears that I sat upon a golden couch, I shall certainly be severely punished!” Pilindavatsa said: “Release my attendant, and only then shall I free you from the spell.” The prison warden said: “This matter is not within my authority.” Pilindavatsa asked: “Then whose authority is it?” He replied: “It is the King’s authority.” Pilindavatsa immediately used his power to make the golden couch disappear,

then flew to the King and stood in midair.

At that time, the King saw him from the high tower, paid homage, and asked: “Venerable One, what matter has brought you here?” Pilindavatsa said: “My attendant has been imprisoned, and so I have come here to ask the King to release her.” The King said: “That woman obtained a treasure storehouse. She will be released only if she shows it to me.” Pilindavatsa said: “I made the garlands by binding grass together; they were not precious objects from a treasure storehouse.” The King said: “It is impossible to turn bound grass into gold.” At that very moment, Pilindavatsa struck a pillar of the tower with his staff, and the entire lofty tower was transformed into a golden tower.

He said: “May I ask what material the King’s lofty tower is built from?” Witnessing this, the King was greatly delighted and immediately ordered the woman’s release. In this manner, Pilindavatsa manifested the four bases of supernormal power as he went from place to place. When all the people heard about and witnessed these wondrous transformations, their faith and reverence for the Buddha-Dharma became very great.

They made abundant offerings to the Sangha: bowls, meals before noon, meals afterward, various permissible drinks outside the proper time, bathing implements, oil for anointing the body, oil for anointing the feet, oil for lamps, and so forth. At that time, the Sangha received great quantities of fresh milk, boiled milk, oil, sugar, and rock sugar, more than they could consume. These surplus foods were piled up and stored on the earthen floor, from which they leaked and spread everywhere, staining robes, beds, mats, and bedding.

When the lay devotees saw this, they asked: “Whose things are these?” Someone replied: “These have been accumulated and stored by the Sakyan ascetics.” The lay devotees said: “The Sakyan ascetics claim that they exercise restraint in eating and drinking, yet by amassing stores in this way they may eat and drink as much as they please. These people seek liberation and separation from birth, aging, and death, yet now they seek such delicacies.

They do not practice the conduct of ascetics and are destroying the ascetic Dharma.”

When the elder bhikkhus heard this, they rebuked the offenders 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 bhikkhus: “Did you truly do this?” The bhikkhus replied: “Blessed One, it is true.” After rebuking them in every way, the Buddha told the bhikkhus: “From now on, you are not permitted to consume overnight food such as milk, oil, sugar, and rock sugar. Whoever violates this incurs a dukkata offense.”

At that time, many bhikkhus fell ill. They could not obtain attendants to receive such things for them each day, had no money with which to buy them, and there was nowhere they could be purchased. The bhikkhus did not know what to do and reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Bhikkhu Sangha, praised fewness of desires and contentment, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus: “From now on, sick bhikkhus are permitted to receive milk, oil, sugar, and rock sugar and keep them overnight for consumption, up to the sixth night.” At that time, the bhikkhus kept those foods for more than six nights.

The elder bhikkhus rebuked them 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 bhikkhus: “Did you truly do this?” The bhikkhus replied: “Blessed One, we did.” After rebuking them in every way, 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 recited as follows:

“‘A sick bhikkhu may consume the four kinds of medicine to be swallowed—milk, oil, sugar, and rock sugar. Once received, they may be kept for seven days. If they are kept beyond that period, he incurs a nissaggiya pacittiya offense.’

“If something is received on the first day, and more is received on the second day, continuing until more is again received on the seventh day, and all of it is kept until sunrise appears on the eighth day, each item entails a nissaggiya pacittiya offense. The stored articles should be declared and relinquished to the Sangha. The Sangha may give them to a layperson or a novice, use them to fuel lamps, or use them to anoint the feet. The bhikkhu must not use medicine that has been relinquished, nor may any bhikkhu put it into his mouth. The same applies to bhikkhunis. A sikkhamana, samanera, or samaneri who violates this incurs a dukkata offense.”

Here ends the fifteenth precept.

The Buddha was staying in the city of Sravasti. At that time, there was a band of robbers known as the Eighth-Month Robbers, who habitually lay in wait to capture and kill people as sacrifices to the heavens. All the people and the bhikkhus were terrified. The day of sacrifice was approaching, but they had not yet captured anyone. The robbers gathered together and discussed the matter: “There must be bhikkhus in the aranya. Let us capture

they would not be difficult to find. Just then, the bandits advanced toward that aranya. Hearing this news, the bhikkhus each sought a way to hide.

The bandits, having been thwarted, discussed among themselves: “We shall go elsewhere. The day of the sacrifice is approaching, and we must not delay.” Among the bandits was one who had formerly gone forth. He said to them: “I understand that the Buddha has taught that bhikkhus are not permitted to be separated from their robes for even one night.

We should lie in ambush here. At the first light of dawn, they will certainly return.” They said: “If they do not return, we shall kill you. If you will have no regret or remorse, then we shall remain here.” He replied: “Very well!” Having made this agreement, the bandits set their ambush.

Fearing that they would commit the offense of sleeping separated from their robes, the bhikkhus all returned to their dwelling place as soon as the cock crowed at dawn. The bandits asked: “Did you think that we had already gone?” The bhikkhus replied: “We knew that you were still here, but the Buddha does not permit us to sleep separated from our robes, and therefore we had to return.” The bandits immediately seized and killed them, taking blood when they needed blood and flesh when they needed flesh.

The bhikkhus who escaped this slaughter thought: “If the Blessed One permitted us, before the end of the eighth month, to leave one of our robes in the house of a layperson within the boundary, we would not encounter such a calamity.” The bhikkhus reported this thought to the Buddha. On account 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, I permit bhikkhus who have spent the three-month rains retreat in an aranya, before the end of the eighth month, to leave one of their robes in the house of a layperson within the boundary and to sleep separated from that robe without committing an offense.”

Some bhikkhus who lived near villages also left their robes in the houses of laypeople within the boundary and slept separated from them. The bhikkhus reported this matter to the Buddha. The Buddha taught: “Bhikkhus who live near villages are not permitted to sleep separated from their robes.” There were also bhikkhus living in an aranya where there was no danger who slept separated from their robes.

The bhikkhus reported this matter to the Buddha. The Buddha taught: “Bhikkhus living in an aranya where there is no cause for fear are likewise not permitted to sleep separated from their robes. It is permitted only where there is reason to suspect danger.” At another time, bhikkhus left their robes in the houses of other people and did not return to inspect them.

After a long time, the robes became damp and soiled, were gnawed by insects, and decayed. The bhikkhus reported this matter to the Buddha. The Buddha taught: “You should go to inspect and air them in the sun.” After the Buddha had taught this, the bhikkhus went frequently to inspect them, and the householders grew weary of what the bhikkhus were doing.

The bhikkhus reported this matter to the Buddha. The Buddha taught: “I permit you to inspect them once every ten days.” At that time, when bhikkhus had business concerning the Sangha, a stupa, their preceptors or acaryas, their own personal affairs, or the affairs of others that required them to travel beyond the boundary, they did not dare to go for fear of being separated from their robes. They reported this to the Buddha.

The Buddha taught: “If there is an essential matter that requires one to go personally beyond the boundary, I permit one to be separated from one’s robe for one night.” When their business was not yet finished, they returned and reported this to the Buddha. The Buddha taught: “I permit six nights.” After six nights had been permitted, some bhikkhus wore old, tattered robes and remained away for more than six nights. The elder bhikkhus reported this matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus: “Is it true that you did this?” The bhikkhus replied: “Blessed One, it is true.” After rebuking them in various ways, the Buddha told the bhikkhus: “For the sake of the ten benefits, I establish this precept for the bhikkhus. From now on, this precept shall be recited as follows: ‘If a bhikkhu dwelling in an aranya has completed the three-month rains retreat, and before the end of the eighth month, if the place is dangerous, he is permitted to leave one of his robes in the house of a layperson within the boundary.

If there is a reason for him to go beyond the boundary, he may sleep separated from that robe for up to six nights. If he exceeds that period, he commits a nihsargika-payattika offense.’”

“Completed the three-month rains retreat” means the earlier rains retreat. “Before the end of the eighth month” means the later rains retreat. “One of his robes” means either the sanghati or the uttarasanga.

According to the place where it is deposited, one robe may be left there on repeated occasions. The antaravasa may not be left behind, because it is the robe worn to cover the body. When paying homage, entering the Sangha assembly, or going for alms, one may not wear only a single robe; therefore, two robes may not be left behind.

“For a reason, going beyond the boundary for six nights” means that if there is business concerning a stupa, one’s preceptor or acarya, one’s own personal affairs, or the affairs of another, one may leave one of the robes in the house of a layperson and go beyond the boundary for no more than six nights. If the business is completed after one night, two nights, or up to five nights, but he does not return, he commits a duskrta offense.

A novice commits a duskrta offense.

The Sixteenth Precept Is Concluded

The Buddha was staying in the city of Sravasti. At that time, Visakha, the mother of Migara, intended one morning to prepare an offering of a meal and invite the Buddha and the Sangha to receive it. On that very day, a violent storm arose and rain poured down in torrents. In the time it takes a strong man to bend and extend his arm, the rainwater that filled an entire bowl immediately sank into the ground like drops of oil soaking into a heap of hot sand; otherwise, it would have become a vast sea of water. The Buddha told the bhikkhus: “Judging from today’s rain in Jetavana, you may know that the rain throughout Jambudvipa is likewise. You may go out and bathe. This is the last rain of the season, falling everywhere alike.” The bhikkhus went out entirely naked to bathe in the rain.

Meanwhile, a maidservant whom Visakha had sent came to inform the Buddha: “The offering has been prepared.” When the maidservant arrived at Jetavana and saw all the bhikkhus bathing naked in the rain, she felt uneasy and thought: “These are non-Buddhist ascetics, not bhikkhus.” She returned and reported this. Visakha thought: “The bhikkhus must have been bathing in the open, but the maidservant did not recognize them and took them for non-Buddhist ascetics.” She instructed her again: “Go to the gate of Jetavana and announce loudly: ‘The food has been prepared.

Venerable ones, please come and partake of the meal.’” When the maidservant reached the gate of Jetavana, the bhikkhus had finished bathing and returned to their rooms, so not one of them remained outside. The maidservant wanted to proclaim her mistress’s message aloud, but then foolishly thought: “A moment ago the courtyard was full of non-Buddhist ascetics, but now not a single person remains. I had better return and report this.”

Upon hearing the maidservant’s report, Visakha thought: “The bhikkhus must have finished bathing and gone inside to rest.” She sent her again, saying: “You may enter through the gate, stand in the middle of the courtyard, and make the announcement.” The maidservant obeyed, entered through the gate of Jetavana, stood in the middle of the courtyard, and made the announcement. The Buddha heard it and told the bhikkhus: “Visakha invites us to partake of the meal.

You should put on your robes, take up your bowls, and go to the meal.” The bhikkhus obeyed and assembled in the lecture hall. The maidservant came before the lecture hall and said to the Buddha: “The meal offering has been fully prepared. I respectfully invite you venerable ones to attend.” The Buddha told the maidservant: “You may return ahead of us.

The Sangha will follow.”

Then the Blessed One and the bhikkhus, as swiftly as a strong man might bend and extend his arm, disappeared from the lecture hall and appeared in Visakha’s house, seated upon the appointed seats, their robes not even wet. When Visakha saw that the Buddha and the Sangha had suddenly appeared seated upon their seats with their robes unwetted, she was filled with admiration and thought: “I have gained a great blessing in making a complete offering to the noble Teacher. They traveled through the torrential rain, yet their robes were not wet at all.” Filled with joy and delight, she personally served them various fine and nourishing foods. When they had finished eating, she offered water, then respectfully placed her palms together and sat to one side.

to one side and said to the Buddha: “I beseech the Blessed One to grant me a wish!” The Buddha told Visakha: “The Buddha has forever transcended all worldly wishes.” Visakha again said: “I beseech the Buddha to allow me to make these pure vows.” The Buddha said: “Excellent!”

Visakha said to the Buddha: “This morning, I sent a maidservant to invite the Buddha and the Sangha to come and receive the meal offering. At that time, the bhikshus were bathing naked. When she saw them, she ran back and reported to me: ‘Everyone in Jetavana is a non-Buddhist ascetic; there are no bhikshus there.’ Blessed One, why do the bhikshus bathe naked in the presence of their preceptors and acaryas? I beseech the Blessed One to permit the bhikshus to use rain-bathing robes. I vow to provide rain-bathing robes throughout my life for the bhikshus in this city of Sravasti.”

She further said: “Recently, I had some business that took me to the Aciravati River, where I saw bhikshunis bathing naked in the river. Those who saw this all mocked them, saying: ‘Even the sight of a woman whose body is clothed is considered improper, how much more so when a woman who has gone forth is naked!’ I beseech the Buddha also to permit bhikshunis to use bathing robes. I likewise vow to provide bathing robes throughout my life for the bhikshunis in this city of Sravasti.”

She further said: “The Buddha has taught that there are three kinds of illness. With the first kind, whether medicine is taken or not, the patient dies. With the second, whether medicine is taken or not, the patient recovers. With the third, if medicine is taken, the patient regains strength; if medicine is not taken, the patient dies. I beseech the Buddha to permit the bhikshus to take various medicines. I likewise vow to provide medicine throughout my life for the bhikshus in this city of Sravasti.”

She further said: “The Buddha has taught that there are three kinds of illness. With the first kind, whether the patient receives food appropriate to the illness or does not receive food appropriate to the illness, the patient dies. With the second, whether the patient receives food appropriate to the illness or does not receive food appropriate to the illness, the patient lives. With the third, if the patient receives food appropriate to the illness, the patient recovers; if the patient does not receive such food, the patient dies from the illness. I beseech the Buddha to permit the bhikshus to eat food appropriate to their illnesses. I likewise vow to provide food appropriate to illness throughout my life for the bhikshus residing in this city of Sravasti.”

She further said: “If an attendant to the sick must go on almsround, he cannot properly fulfill the work of nursing. I beseech the Buddha to permit bhikshus who attend the sick to receive food while caring for them. I likewise vow to provide food throughout my life for those who attend the sick in this city of Sravasti.”

She further said: “Bhikshus newly arrived from distant places are exceedingly weary and, moreover, do not know where to go on almsround. I beseech the Buddha to permit them to receive food from me, so that visiting bhikshus may eat while resting from their weariness and while they do not yet know where to go on almsround. I likewise vow to provide food throughout my life for visiting bhikshus in this city of Sravasti.”

She further said: “If a bhikshu traveling afar must enter a village on almsround, he may be unable to keep pace with his companions, may encounter bands of robbers in the eighth month, or may lose his way. I beseech the Buddha to permit bhikshus traveling afar to receive provisions for their journey from me. I vow to provide provisions throughout my life for bhikshus in this city of Sravasti who travel on long journeys.”

She further said: “I have heard that the Blessed One permitted the bhikshus in the land of Anathapindada to eat gruel. I beseech you to permit the bhikshus to accept the gruel I offer. I likewise vow to offer gruel throughout my life to the bhikshus in this city of Sravasti.”

She further said to the Buddha: “May the Blessed One accept clothing, food and drink, and medicines from me throughout his life.”

The Buddha asked Visakha: “What beneficial purpose do you understand that has led you to make these nine vows?”

Visakha replied: “Bhikshus from every region of this country are constantly coming to pay their respects to the Blessed One and inquire after his well-being. If it should happen that a certain bhikshu in a certain place has passed away after attaining the fruit of stream-entry, once-returning, non-returning, or arhatship, I shall investigate and ask whether that bhikshu ever came to this city of Sravasti. If I am told that he once came here, this thought will arise in my mind: ‘That bhikshu must certainly have accepted from me at least one offering.’ That alone will suffice to make me rejoice that my wholesome roots have blossomed and borne fruit.”

Because of this wholesome intention, the Blessed One said to Visakha: “I permit you to fulfill eight of these vows, but the final vow cannot be granted.”

Thereupon Visakha took a low seat and sat before the Buddha. The Buddha then spoke these verses of appreciative rejoicing for her:

The Blessed One then further expounded the sublime Dharma. Visakha rejoiced greatly in the benefits that had been revealed. The Blessed One and his noble disciples returned to Jetavana. He assembled the bhikshus, praised 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 bhikshus to receive rain-bathing robes; bhikshunis to receive bathing robes; the sick to receive medicine appropriate to their illnesses and food appropriate to their illnesses; attendants to the sick to receive food; visiting bhikshus to receive food; bhikshus traveling afar to receive provisions for their journeys; and bhikshus to eat gruel.”

After receiving the Buddha’s permission, the bhikshus thought: “The Buddha has permitted us to keep rain-bathing robes, so let us seek them and store them.” Without formally taking possession of them, giving them to others, or assigning them as pure gifts, they carried entire burdens of them while traveling. Other bhikshus saw them and asked: “Have you not heard that the Buddha prohibited keeping extra robes?”

The bhikshus replied: “Although the Buddha prohibited it, he permitted rain-bathing robes to be kept.”

The other bhikshus then asked: “Do you continually keep rain-bathing robes without formally taking possession of them, giving them to others, or assigning them as pure gifts?”

They replied: “That is so.”

The elder bhikshus rebuked them in every way and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikshus and asked those bhikshus: “Did you actually do this?”

“Blessed One, we actually did.”

The Buddha rebuked them in every way and then told the bhikshus: “For the sake of the ten benefits, I now establish a precept for the bhikshus. From now on, this precept shall be stated as follows:

“Should a bhikshu, when one month remains in spring, seek a rain-bathing robe, and when half a month remains, use it. If he seeks one before one month remains or uses one before half a month remains, he commits a nissaggiya-pacittiya offense.”

A rain-bathing robe is a robe used for bathing when it rains; it is also used when bathing during the summer. When one month remains in spring, if someone has previously promised a rain-bathing robe, a bhikshu acquainted with that person should go and say: “Now is the time to sew and dye a rain-bathing robe.” If he receives it, that is good. If not, he should say again: “Everywhere, rain-bathing robes have already been sewn and dyed.” If he receives it, that is good.

If not, he should say again: “Previously, you promised that bhikshu a rain-bathing robe; now is precisely the time for him to receive it.” If he receives it, that is good. If not, that bhikshu should seek one elsewhere to keep and use until the middle of the eighth month, that is, for one hundred and thirty-five days. If, after that period, he does not make it into another robe, formally take possession of it, give it to another, or assign it as a pure gift, he commits a duskrta offense.

A sramanera who does so commits a duskrta offense.

The seventeenth precept is concluded.

The Buddha was staying in the city of Sravasti.

At that time, the group of six bhikkhus went to a merchants’ village. The merchants said, “Elders, please spend the rains retreat here. When we return from our journey, we will offer you provisions for the rains retreat.” The group of six bhikkhus said, “If you want us to remain here for the rains retreat, you must make offerings to us so that during the retreat we may have robes made and, after the retreat, wear them when we go to visit the Buddha.”

The merchants discussed the matter among themselves: “We should offer the provisions for the rains retreat in advance so that the bhikkhus will remain. In this way, everyone in our households, old and young alike, will be able to hear the Dharma, undertake the eight precepts, and maintain purity of body, speech, and mind.” They agreed to collect the offerings and only then set out on their journey. After receiving the provisions for the rains retreat and after the merchants had departed, the group of six bhikkhus also went elsewhere.

Some time later, the merchants returned after making a profit and said to their families, “Although we previously offered provisions for the rains retreat to the bhikkhus, now that our trade has been profitable and we have returned safely, we should make further offerings. You may continue to listen to the Dharma with peace of mind.” Their families replied, “The bhikkhus later departed as well.” The merchants then went to a nearby dwelling place to invite other bhikkhus. Those bhikkhus said, “You should make your offerings to the bhikkhus whom you invited previously. We are not permitted to accept your offerings.”

The merchants became angry and said, “Our original intention in making offerings was that they should remain in the village for the rains retreat. They accepted the provisions and then departed—how are they any different from thieves?” The elder bhikkhus heard of this, reproved them in every way, and reported the matter to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked the group of six bhikkhus, “Did you truly act in this way?”

“Yes, Blessed One.”

The Buddha reproved them in every way and then told the bhikkhus, “From now on, you are not permitted to accept provisions for the rains retreat during the rains retreat. Whoever violates this incurs a dukkata offense.”

At that time, there were bandits along the frontier. King Pasenadi sent Isidatta and Purana to suppress them. The two men discussed the matter together: “Now that we are setting out on a military campaign, we may lose our lives. We should take provisions and offer them to the bhikkhus.” Together they brought provisions to the bhikkhus and said, “We are now going to suppress the bandits and fear that we may not return. We wish to offer these provisions; may the venerable ones please accept them.”

The bhikkhus recalled, “The Blessed One does not permit us to accept provisions for the rains retreat during the rains retreat. What should we do?” They reported the matter to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked Venerable Ananda, “How many days remain until the Invitation Ceremony?”

Ananda replied, “Ten days remain.”

The Buddha praised in every way the practice of having few desires and being content, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus, “From now on, whether they entered the earlier or the later rains retreat, when ten days remain until the Invitation Ceremony, bhikkhus are permitted to accept urgently offered robes.”

The bhikkhus then continually stored such robes without determining them for use, giving them to others, or assigning them in trust, and traveled everywhere carrying burdensome bundles. When the elder bhikkhus saw this, they asked, “Have you not heard that the Buddha forbade storing surplus robes?”

“Yes. Although the Buddha forbade it, he also permitted us to accept urgently offered robes.”

The bhikkhus further asked, “Do you continually store urgently offered robes without determining them for use, giving them to others, or assigning them in trust?”

“Yes, that is so.”

The elder bhikkhus reproved them in every way and reported the matter to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you truly act in this way?”

“Blessed One, it is true that we acted in this way.”

The Buddha reproved them in every way and then told the bhikkhus, “From now on, you are not permitted continually to store urgently offered robes without determining them for use, giving them to others, or assigning them in trust, except until the robe season.”

Because they had been permitted to keep them until the robe season, the bhikkhus continued to store them beyond the robe season. The elder bhikkhus reported this to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you truly act in this way?”

“Blessed One, it is true.”

The Buddha reproved them in every way 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 recited as follows:

“Should a bhikkhu who entered the earlier rains retreat receive an urgently offered robe when ten days remain before the Invitation Ceremony, he may, if he needs it, accept and keep it until the robe season. If he keeps it beyond that time, he commits a nissaggiya pacittiya offense.”

An urgently offered robe: This refers to one offered by a person setting out on a military campaign or by a pregnant woman nearing childbirth. These are circumstances in which an offering may be made urgently; after that time, it cannot be so offered.

The robe season: When the kathina robe has been accepted, the period until the kathina privileges are relinquished is called the robe season. After the kathina privileges have been relinquished, it is called the period outside the robe season.

A bhikkhuni who violates this rule commits the same offense. A sikkhamana, samanera, or samaneri who violates it commits a dukkata offense.

End of the Eighteenth Precept

The Buddha was staying in the city of Sravasti. At that time, although it was not the proper occasion to request a bowl, Nanda nevertheless went to a merchant’s house and said, “I now need an alms bowl. Give me one!”

The merchant said, “Venerable sir, please wait a short while. Today the householders have a scheduled meeting, and anyone who arrives late must pay a fine of five hundred coins.”

Nanda said, “I have heard that you are very diligent in providing the requisites for the practice of the Way. Why do you now abandon this meritorious deed and give priority to worldly affairs?”

On hearing these words, the merchant reflected and came to a decision: “Even if I am fined, I must attend to this important matter first.” The merchant immediately went to buy a bowl and offered it to Nanda, and only afterward went to the meeting. He was clearly late. When the others saw him arrive, they all said, “He must be fined for arriving late.”

The merchant said, “I did not violate your regulations for a private matter. A samana came to me and asked for an alms bowl. I could not refuse him, so I had to complete that matter, and therefore I arrived late.”

Those who had no joyful faith in the Buddha’s Dharma said, “For the sake of one samana, you violated the regulations agreed upon by many people. It is only fitting that you be heavily fined.” They immediately imposed the fine. Because the fine was so severe, the merchant became resentful and angrily said, “These Sakyaputan samanas have no sense of propriety whatsoever. I asked him to wait, but he refused, causing me to be fined so heavily.”

People harshly denounced them, saying, “These Sakyaputan samanas continually claim to know what is proper and speak of having few desires and being content, yet at an improper time they go to people and pressure them into giving what they request. They do not possess the conduct of samanas and are destroying the Dharma of the samanas.”

The elder bhikkhus heard this, reproved Nanda in every way, and reported the matter to the Buddha. On account of this, the Buddha assembled the Sangha of bhikkhus and asked Nanda, “Did you truly act in this way?”

“Blessed One, it is true that I acted in this way.”

The Blessed One severely reproved him in every way and then asked the bhikkhus, “What do you think? Is an unbroken bowl that has not been mended considered a bowl?”

They replied, “It is a bowl.”

“Is a bowl that has been mended with from one seam up to five seams considered a bowl?”

“Yes, it is a bowl.”

The Buddha told the bhikkhus, “An intact bowl and a bowl with from one to four mended seams are considered bowls. A bowl mended with five seams is not considered a bowl. For the sake of ten benefits, I establish a precept for the bhikkhus. From now on, this precept shall be recited as follows:

“Should a bhikkhu whose bowl has not yet been mended with five seams request another new bowl merely because he desires a more beautiful one, he commits a nissaggiya pacittiya offense.”

That bowl should be relinquished in the midst of the Sangha. The Sangha should give him the last bowl—the bowl that no one else has taken—and say, “You should determine this bowl for use until it breaks.” Such is the procedure for relinquishing a bowl.

There are three kinds of bowls: iron bowls, suma bowls, and earthenware bowls. There are also three sizes: large,

small, and medium. A large one holds three bowls of rice offered by faithful donors, excluding soup and vegetables.
A small one holds one bowl of rice offered by faithful donors, excluding soup and vegetables. A medium one is midway between the large and small sizes. “For the sake of beauty” means seeking one that is durable and fine.
If one already has a bowl that has not been repaired with four bindings, yet asks for an intact bowl, up to the point where one has a bowl repaired with four bindings, and obtains it, in every case one commits a Nissaggiya Pacittiya offense. If one already has an intact bowl, up to a bowl repaired with four bindings, yet asks for a bowl bound with five bindings and obtains it, in every case one commits a Dukkata offense.
It should be relinquished in the midst of the Sangha: The newly obtained bowl should be relinquished to the Sangha; it must not be relinquished to one, two, or three persons. The procedure for relinquishment: The concerned bhikkhu should go before the Sangha and say: “Venerable Sangha, please listen! I, the bhikkhu named _, had a bowl that had not yet been repaired with five bindings, but asked for a new bowl, thereby committing an offense entailing relinquishment and expiation. I now relinquish it to the Sangha.” This is the motion. The Sangha should perform a motion followed by one proclamation to appoint a bhikkhu who knows the procedure to carry out the distribution of the relinquished bowl in the midst of the Sangha. One bhikkhu should proclaim:
“Venerable Sangha, please listen! This bhikkhu named had a bowl that had not yet been repaired with five bindings, but asked for a new bowl, and now relinquishes it to the Sangha. The Sangha now appoints this bhikkhu named as the distributor of bowls.

If the time is suitable for the Sangha, let the Sangha approve. This is the motion. Venerable Sangha, please listen!

This bhikkhu named had a bowl that had not yet been repaired with five bindings, but asked for a new bowl, and now relinquishes it to the Sangha. The Sangha now appoints the bhikkhu named as the distributor of bowls. Those Venerable Ones who agree should remain silent; anyone who does not agree should speak.

The Sangha has appointed the bhikkhu named _ as the distributor of bowls. The Sangha agrees and therefore remains silent. Thus is this matter decided.” This bhikkhu should then make an announcement, and all the bhikkhus should bring their bowls.

The bowl distributor should then take the relinquished bowl before the senior-most elder and ask: “Venerable sir, do you need this bowl?” If the senior elder says that he needs it, the bowl distributor should inspect the senior elder’s bowl. If the senior elder has no bowl, or if his bowl is too large, too small, perforated, or misshapen, it should not be exchanged. If none of these five conditions is present, the bowl should be given to him in exchange.

After giving it, the distributor should take the senior elder’s bowl to the second senior elder, and proceed in the same manner down to the bhikkhu most recently given full ordination. The Sangha should give the final bowl—that is, the last bowl that no one accepts—to the bhikkhu who relinquished the bowl. If no one accepts the bowl during its distribution, it is permitted to return that bowl to the concerned bhikkhu.

The Sangha should instruct him: “This is your bowl. You must cherish and protect it wholeheartedly. Do not carelessly place it on the ground; do not use it to hold miscellaneous objects; do not keep food overnight in it; do not put hot water in it; do not put incense in it; and do not put medicine in it.

You must cherish and preserve it in this manner. If the bowl breaks, you are permitted to ask for another.” Bhikkhunis should also follow this procedure. A sikkhamana, samanera, or samaneri who transgresses commits a Dukkata offense.
Here ends the nineteenth rule.
The Buddha was staying in the city of Sravasti. At that time, Upananda obtained many bowls. He used each one for five or six days and then piled it away in a corner.

Thus, old bowls were left everywhere. When householders saw this, they asked: “Whose bowls are piled up here?” Someone answered: “They belong to Upananda.” The householders said: “The Sakyaputta ascetics constantly speak of having few desires and knowing contentment, yet now he is never satisfied and accumulates and stores bowls like a bowl merchant. He does not practice the conduct of an ascetic and has corrupted the ascetic’s Dharma.” When the elder bhikkhus heard of this, they reproached him in every way.

They then took him before the Buddha and reported the matter to Him. On account of this, the Buddha assembled the Bhikkhu Sangha and asked Upananda: “Is it true that you have done this?” He replied: “Venerable Blessed One, it is true.” After severely reproaching him, 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 thus: ‘If a bhikkhu keeps an extra bowl for even one night, he commits a Nissaggiya Pacittiya offense.’”
At that time, a bhikkhu dwelling alone obtained two bowls. He then thought: “The Buddha does not permit me to keep an extra bowl for more than one night.” With this thought, he gave one bowl to another bhikkhu. After he had given it away, his own bowl broke, and he had no bowl with which to travel.

The bhikkhus asked him: “Previously you had two bowls; why do you now have none?” The bhikkhu related what had happened. The bhikkhus reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu: “How many days after you gave the bowl to another bhikkhu did your own bowl break?” He replied: “Venerable Blessed One, ten days.” The Buddha praised the practice of 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 stated thus: ‘If a bhikkhu keeps an extra bowl for up to ten days, it is permitted; if he keeps it beyond that period, he commits a Nissaggiya Pacittiya offense.’”
When one obtains two bowls, one should ask one’s preceptor and acarya: “Which of these two bowls is better?” If the preceptor and acarya cannot discern this properly, one should use each bowl for five days. In this way, one will personally know which is better; one should preserve and formally retain that one and give the unsatisfactory one to someone else. A samanera who transgresses commits a Dukkata offense.
Here ends the twentieth rule.
The Buddha was staying in the village of Atavi. At that time, the bhikkhus personally made bedding from kausika silk. They made it themselves and also had others make it; they personally carried silkworm cocoons and also had others carry them; they personally boiled them and also had others boil them. When the householders saw this, they said: “We boil cocoons to reel silk, and the bhikkhus also boil cocoons. How are the Sakyaputta ascetics any different from us? These people constantly speak of compassion for sentient beings, yet now they personally boil cocoons. They truly do not practice the conduct of ascetics and have corrupted the ascetic’s Dharma.”
A certain bhikkhu personally spun silk and then asked other bhikkhus to sew bedding for him. When he ran short of silk, he went to the home of a silk worker and said: “I am sewing bedding but have run short of silk. Could you give me some, whether a little or much?” The man said: “I can reel some for you.” He then boiled the cocoons in the bhikkhu’s presence.

The pupae rustled and stirred within the cocoons, and the bhikkhu told him to submerge them in the boiling water. The silk worker became irritated and immediately rebuked him: “You constantly speak of not killing living beings, yet now you tell another person to kill. You truly do not practice the conduct of an ascetic and have corrupted the ascetic’s Dharma.” When the elder bhikkhus heard of this, they reproached him in every way and then reported it to the Buddha.

On account of this, the Buddha assembled the Bhikkhu Sangha and asked the bhikkhus: “Is it true that you have done this?” They answered: “Venerable Blessed One, it is true.” The Buddha reproached them in every way 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 thus: ‘If a bhikkhu makes new bedding from kausika silk, he commits a Nissaggiya Pacittiya offense.’”
Kausika: Silk made from cocoons.
Bedding: A sleeping mat, even one newly made to a thickness of three layers and not yet damaged, is called bedding. It should be relinquished to the Sangha and should not be relinquished to another individual. The Sangha should use it as a covering on the ground, on a corded bed, or on a sleeping couch. Apart from the bhikkhu who relinquished the bedding, all members of the Sangha may lie or sit upon it according to seniority. Upon forming the intention to make it or preparing to make it, one commits a Dukkata offense. Upon completing it, one commits a Nissaggiya Pacittiya offense. Even if one did not make it oneself, if another person gives it and one accepts it, one also commits a Nissaggiya Pacittiya offense. A samanera who transgresses commits a Dukkata offense.
Here ends the twenty-first rule.
The Buddha was staying in the city of Kausambi. At that time, many people of the Vrji clan used lustrous, sleek, and very attractive pure-black goat’s wool to make adornments and bedding.

The Vajjian bhikkhus likewise imitated them and did the same.
Suddenly, some lay devotees entered the room to look around. When they saw this, they were startled, fearing that the Vajjian nobles had gathered there for amusement. When someone happened to pass by, the lay devotees asked, “To which noble person do these adornments belong?” That person replied, “They are not the belongings of a noble person; they are the affectations of the Vajjian bhikkhus!” The lay devotees criticized and reproached them, saying, “The bhikkhus dress like kings, great ministers, and nobles when they adorn themselves to mount carriages or dismount from horses.

I have heard that bhikkhus wear robes made of cut pieces and seek the unconditioned Way. Do they now concern themselves with such luxurious attire? They do not practice the conduct of śramaṇas; they destroy the Dharma of the śramaṇas.”
When the elder bhikkhus heard this, they rebuked them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you actually do this?” They replied, “We truly did, Blessed One.” After rebuking 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 makes a new bedding entirely from black sheep’s wool, he commits a nissaggiya pācittiya offense.’
“Entirely black” means naturally black sheep’s wool or wool dyed black. It should be relinquished to the Sangha. The Sangha may spread it upon a rope bed or a seat, but it must not be spread upon the ground. The remainder is as explained in the precept concerning bedding made of kauśeya.
This concludes the twenty-second precept.
The Buddha was staying in the city of Kauśāmbī. At that time, the Vajjian bhikkhus made bedding from black sheep’s wool mixed with a small amount of white wool and inferior-colored wool, and they considered it allowable. When the elder bhikkhus saw this, they asked, “Have you not heard that the Buddha prohibited making bedding entirely from black sheep’s wool?” The Vajjian bhikkhus replied, “We have heard, but we mixed in white and inferior-colored wool, so it is not entirely black.” The bhikkhus said, “How can adding a small amount of wool of mixed colors make it sufficiently different from entirely black wool?” After rebuking them in every way, the bhikkhus reported the matter to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you actually do this?” They replied, “We truly did, Blessed One.” The Buddha told the bhikkhus, “From now on, I permit bhikkhus to make bedding using two parts entirely black sheep’s wool, a third part white wool, and a fourth part inferior-colored wool. For the sake of ten benefits, I establish a precept for the bhikkhus.

From now on, this precept shall be stated as follows: ‘When a bhikkhu makes new bedding, he should use two parts black sheep’s wool, a third part white wool, and a fourth part inferior-colored wool (gray). If he exceeds this proportion, he commits a nissaggiya pācittiya offense.’” If a bhikkhu makes bedding weighing forty palas, he should use twenty palas of black wool, ten palas of white wool, and ten palas of inferior-colored wool.

If there is even one pala of black wool in excess, he commits a nissaggiya pācittiya offense. The remainder is as explained in the precept concerning bedding made entirely from black sheep’s wool.
This concludes the twenty-third precept.
The Buddha was staying in the city of Kauśāmbī. At that time, the Vajjian bhikkhus thought, “The Buddha has permitted us to use two parts black sheep’s wool, a third part white wool, and a fourth part inferior-colored wool to make bedding.” Therefore, they sought and begged for large quantities of these three kinds of sheep’s wool, making bedding themselves and having others make it. There was no dwelling place where this work was not being done.

When lay devotees came to visit and saw this, they asked, “Whose things are these?” They were told, “They belong to the Vajjian bhikkhus.” The lay devotees criticized and reproached them, as explained in the precept concerning the keeping of an extra bowl. When the elder bhikkhus heard of this, they rebuked them in every way and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you actually do this?” They replied, “We truly did, Blessed One.” After rebuking 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: ‘When a bhikkhu makes new bedding, he should keep and use it for six years. If, before six years have elapsed, whether or not he has relinquished it, he makes new bedding, he commits a nissaggiya pācittiya offense.’”
At that time, a bhikkhu found many benefits in a rag-made bedding and therefore carefully preserved it. Because this bedding was rather heavy, he could not carry it with him when traveling far away. That bhikkhu wished to travel from the city of Śrāvastī to the village of Takṣaśilā, but he did not know how to take the bedding with him, so he told the other bhikkhus.

The bhikkhus went together to the Buddha and reported the matter to him. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them, “This bhikkhu wishes to go to the village of Takṣaśilā. Because his bedding is heavy, yet he perceives benefits in it, he can neither relinquish it nor carry it with him.

The Sangha should perform a motion and one proclamation to permit him to exchange it for a lighter one. The bhikkhu should go before the Sangha and make this request: ‘I, the bhikkhu named _, have kept this rag-made bedding with me because I perceive benefits in it. I now wish to travel to that place, but the bedding is heavy and cannot be carried with me.

I ask the Sangha to allow me to exchange it for a lighter bedding belonging to the Sangha.’ He should make the same request a second and a third time. Within the Sangha, one bhikkhu should be appointed to make this motion:
“‘Venerable Sangha, please listen! This bhikkhu named _ has personally kept this bedding because he perceives benefits in it. He now wishes to travel to that place, but the bedding is heavy and cannot be carried with him. He has come before the Sangha to request an exchange for a lighter one. The Sangha now permits the exchange. If the time is appropriate for the Sangha, the Sangha approves. This is the motion.
“‘Venerable Sangha, please listen! This bhikkhu named _ has personally kept this bedding because he perceives benefits in it. He wishes to travel to that place, but the bedding is heavy and cannot be carried with him. He has therefore come to request that the Sangha exchange it for a lighter one. The Sangha now permits the exchange. Those elders who agree should remain silent; whoever does not agree should speak.
“‘The Sangha has agreed to permit the bhikkhu named _ to exchange his bedding for a lighter bedding belonging to the Sangha. The Sangha agrees and therefore remains silent. Thus do I understand this.’
“From now on, this precept shall be stated as follows: ‘When a bhikkhu makes new bedding, he must keep and use it for six years. If, before six years have elapsed, whether or not he has relinquished it, he acquires new bedding, except when authorized by an act of the Sangha, he commits a nissaggiya pācittiya offense.’”
“Six years” means a full reckoning of all the days in six years. The remainder is as explained in the precept concerning bedding made from black sheep’s wool.
This concludes the twenty-fourth precept.
The Buddha was staying in the city of Kauśāmbī. At that time, the people of Vajji made sitting mats entirely from black sheep’s wool, and the bhikkhus residing in Vajji also begged for sheep’s wool with which to make them. Their searching and begging caused the lay devotees much trouble and weariness.

Later, when the lay devotees entered the Sangha’s rooms to look around, they saw that the bhikkhus had stored many sitting cushions made entirely from black sheep’s wool. They therefore criticized them at length, as explained in the precept concerning bedding made entirely from black wool. The elder bhikkhus reported what they had heard to the Buddha.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and asked those bhikkhus, “Did you actually do this?” They replied, “We did, Blessed One.” After rebuking 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: ‘When a bhikkhu makes a new niṣīdana, he should incorporate a piece measuring one span of the Sugata in order to spoil its fine appearance.

If he does not spoil its appearance, he commits a nissaggiya pācittiya offense.’
“One square span of the Sugata measures two feet.
“To spoil its appearance” means to place the piece anywhere upon the new mat. The remainder is as explained in

The rule concerning making a sleeping mat entirely of black sheep’s wool has been stated.

End of the twenty-fifth rule

The Buddha was staying in the city of Sravasti. At that time, some bhikkhus carried sheep’s wool on poles, while others bore it on their shoulders as they traveled along the road. When travelers saw this, they all criticized them, saying:

“We must bend our backs beneath loads of sheep’s wool for the sake of our families and to obtain food and clothing. If the bhikkhus do the same, then what difference is there between us and those who wear patched and cut robes of discolored cloth, shave their heads, and live on alms? They do not practice the conduct of sramanas but destroy the Dharma of sramanas.”

There was a bhikkhu who lived on a mountain and was accustomed to carrying sheep’s wool along the road. One day, utterly exhausted and faint, he reached the courtyard before the Sangha dwelling and collapsed unconscious on the ground. Seeing him, the bhikkhus thought that a demon had possessed him and immediately sprinkled urine on his face.

That bhikkhu asked, “Why did the Venerable One sprinkle this liquid on my face?”

The elder replied, “I feared that a demon had possessed you, so I poured it on you!”

The bhikkhu said, “I was not possessed by a demon. I was carrying too heavy a load of sheep’s wool and became exhausted from traveling, so I grew feverish and fainted.”

The bhikkhus said, “The Buddha has prescribed that a bhikkhu should possess only the three robes and an alms bowl, just as a bird flies by means of its two wings. Have you not heard this? Why, then, did you carry such a thing?”

After reproaching him in every way, the bhikkhus reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu, “Did you truly do this?”

“Blessed One, I truly did.”

After reproaching him 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 carries sheep’s wool while traveling along a road, he commits a Ni-tat-ky-ba-dat-de offense.’”

On another occasion, a householder built a room for a bhikkhu, thinking, “Whichever bhikkhu comes to dwell in this room, I shall make offerings to him and provide him with robes.” Later, a bhikkhu came to dwell there, and the householder offered him sheep’s wool. The bhikkhu would not accept it.

The householder said, “I accumulated this sheep’s wool with the original intention of giving it to a bhikkhu, not for my own use.”

The bhikkhu said, “The Buddha does not permit me to carry sheep’s wool myself, so how could I accept it?”

There was also a case in which a bhikkhu needed sheep’s wool to make a sleeping mat. He did not know how to make one himself and wished to ask another bhikkhu to do it, but he did not dare accept the wool. He reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked that bhikkhu, “How far away from you does the person whom you wish to ask live?”

He replied, “Blessed One, he lives three yojanas away from me.”

Upon hearing this, the Blessed One praised the practice of few desires and 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 obtains sheep’s wool and needs to carry it to a certain place, he may carry it himself, but only within a distance of three yojanas. If he carries it beyond the prescribed limit, he commits a Ni-tat-ky-ba-dat-de offense.’”

When a bhikkhu obtains sheep’s wool and needs to carry it to a certain place, he should have a kappiya carry it for him. Only when there is no kappiya is he permitted to carry it himself. However, he must not bear it upon his head or carry it upon his back. If he bears it on his head or carries it on his back, he commits a Dut-kiet-la offense. A samanera who does so commits a Dut-kiet-la offense.

There is no offense if he carries it within three yojanas; if several persons take turns carrying it; if someone carries it in his place; if, after returning, he carries it another three yojanas a second time; or if he carries only five or six ba-la, enough to make a belt, a cap, and so forth.

End of the twenty-sixth rule

The Buddha was staying in the city of Sravasti. At that time, the bhikkhus had bhikkhunis wash, dye, and beat sheep’s wool. Because the bhikkhunis wished to make offerings, they did not dare refuse. Consequently, their duties became increasingly burdensome, and they neglected recitation, meditation, and the practice of the Way. When the householders heard of this, they were greatly displeased and criticized them.

The bhikkhuni Ba-xa-ba-de, together with five hundred bhikkhunis, went to the Buddha, as stated in the rule concerning the washing of an old robe. On account of this, the Blessed One assembled the Bhikkhu Sangha and asked the bhikkhus, “Did you truly do this?”

“Blessed One, we truly did.”

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 has a bhikkhuni wash, dye, or comb sheep’s wool, he commits a Ni-tat-ky-ba-dat-de offense.’”

At that time, some bhikkhus had bhikkhuni relatives, as stated in the rule concerning the washing of an old robe. They reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha, praised the practice of few desires and 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 has a bhikkhuni who is not his relative wash, dye, or comb sheep’s wool, he commits a Ni-tat-ky-ba-dat-de offense.’” The remainder is as stated in the rule concerning the washing of an old robe.

End of the twenty-seventh rule

The Buddha was staying in the city of Sravasti. At that time, Bat-nan-da traded all kinds of things. The profit always went to him, and no one else ever benefited from an exchange with him.

A non-Buddhist ascetic obtained a piece of unsewn cloth and brought it to the dwelling of other non-Buddhist ascetics, saying, “Sew this into a robe for me.”

They said, “There is much work in our dwelling, so we cannot sew it. The Sakyaputtika sramanas are idle and have nothing to do; moreover, they receive many robes as offerings. You may go there and ask them to sew it, or you may exchange it. However, one of those sramanas is renowned for his glib tongue and is a veritable merchant. You should be careful when you go there.”

Following their directions, the non-Buddhist ascetic brought the cloth to the place where the Sangha was dwelling and inquired, “Who can sew this robe for me?”

They all said that they could not sew it.

He then asked Bat-nan-da, “I have heard that the Venerable One has many finished robes. Could you exchange one of them for mine?”

Bat-nan-da said, “You non-Buddhist ascetics are irresolute and often change your minds. After making an exchange, you then complain at length that the article is good or bad. If you promise to say nothing after the exchange, I will trade with you.”

The non-Buddhist ascetic said, “Others may change their minds, but I will never go back and forth on my word.”

Delighted, Bat-nan-da took an old robe, redyed it with kapok sizing, pressed it until it was very smooth, and exchanged it with him. After obtaining the robe, the non-Buddhist ascetic brought it back to his own community.

His companions asked, “Has the cloth been sewn into a robe?”

He replied, “I exchanged it for a robe.”

“Bring it here and let us see it!”

He immediately brought it out and showed it to them. After examining it, the non-Buddhist ascetics reproached him loudly, saying, “Good heavens! You exchanged a precious piece of cloth for such a wretched robe! How foolish! Their values differ fivefold or sixfold. You must retrieve your cloth. We will all work together to sew it for you.”

The non-Buddhist ascetic immediately took the robe back and said to Bat-nan-da, “You are a son of the Sakya clan. Why did you deceive me and substitute such a wretched robe for my cloth? Reverse the exchange for me! If you do not, I shall proclaim your bad reputation everywhere.”

Bat-nan-da said, “I knew that non-Buddhist ascetics were irresolute and frequently went back and forth on their words, which was why I did not wish to exchange with you. Only because you gave your firm word did I comply with your wish and make the exchange. Why do you now speak this way? I will not reverse it!”

The non-Buddhist ascetic then began shouting loudly. The householders asked, “Why are you shouting so loudly?”

The non-Buddhist ascetic replied by recounting what had happened.

The householders criticized him, saying, “When worldly people buy and sell goods, they may still reverse the exchange after seven days. Why, then, will this sramana not reverse an exchange made only a moment ago? His appearance and clothing differ from those of worldly people, but in trade he is even worse than they are!”

This ill repute spread everywhere. When the elder bhikkhus heard of it, they reproached Bat-nan-da in every way and reported the matter to the Buddha. On account of this, the Buddha assembled the Bhikkhu Sangha and asked Bat-nan-da, “Did you truly do this?”

“Yes, it is truly so, Blessed One.” The Buddha reproached them in every way 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: ‘Any bhikkhu who engages in buying and selling various things in pursuit of profit commits a Nissaggiya Pacittiya offense.’

Exchanging a finished article for a finished article, a finished article for an unmade article, a finished article for a partly finished article, an unmade article for an unmade article, an unmade article for a finished article, an unmade article for a partly finished article, a partly finished article for a partly finished article, a partly finished article for a finished article, or a partly finished article for an unmade article—all constitute Nissaggiya Pacittiya offenses.

If a bhikkhu wishes to make an exchange, he should tell a lay attendant: “For me, exchange this article for that article.” Moreover, he should maintain this thought: “How may the other person gain more than I? I should not gain more than the other person.” If he makes the exchange himself, he should exchange only with members of the five classes of renunciants. If he exchanges with a layperson, he commits a Dukkata offense.

The same applies to a bhikkhuni. Members of the three lower classes commit a Dukkata offense.

Thus ends the twenty-eighth precept.

The Buddha was staying in the city of Rajagriha. At that time, Nanda and Upananda used gold, silver, gold coins, silver coins, and coins made of various materials to purchase goods or sell goods, thereby accumulating various kinds of money.

At that time, a band of robbers came to Rajagriha and reconnoitered, watching the houses of wealthy people. They saw the two bhikkhus using large amounts of gold, silver, and money to buy and sell goods, thereby accumulating gold and money. They discussed among themselves: “From what we have observed in this village, no one is wealthier than the Sakyan ascetics. It should therefore be easy to plunder the wealth of the Sakyans in the aranya.”

The very next day, they went to the aranya, seized the bhikkhus staying there, and tortured them to obtain gold, silver, and various kinds of money. The bhikkhus said: “We have renounced gold, silver, and money. We neither accept nor store such impure things.” The robbers said: “You are lying. I myself have seen bhikkhus using them to buy and sell.” They tortured the bhikkhus nearly to death and then took away all their robes and bowls.

These bhikkhus in turn reproached Nanda and Upananda: “Why, after going forth, do you store precious things, thereby bringing such calamity upon us?” They reported the matter to the Buddha. Because of this, the Buddha assembled the Bhikkhu Sangha and asked Nanda and Upananda: “Did you actually do this?”

“Blessed One, it is true that we did.”

The Buddha severely reproached them: “You foolish men! If you had not acted in this way, how could those bhikkhus have suffered such a calamity?” 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: ‘Any bhikkhu who uses gold, silver, or any kind of money to buy and sell commits a Nissaggiya Pacittiya offense.’”

The offending property should be relinquished before the Sangha. It should not be relinquished before one, two, or three persons. That bhikkhu should address the Sangha: “Venerable Sangha, please listen! I, the bhikkhu named _, used gold, silver, and money to buy and sell and have thereby committed an offense entailing relinquishment and expiation. I now relinquish these before the Sangha.” This is the motion.

The Sangha should perform a formal act consisting of one motion and one proclamation, appointing a bhikkhu to discard the gold, silver, and money. One bhikkhu should make the motion: “Venerable Sangha, please listen. This bhikkhu named ... used gold, silver, and money to buy and sell and has thereby committed an offense entailing relinquishment and expiation. He now relinquishes them to the Sangha. The Sangha should appoint the bhikkhu named _ to discard the gold, silver, and money. If the time is appropriate for the Sangha, the Sangha approves. This is the motion.

“Venerable Sangha, please listen. That bhikkhu named ... used gold, silver, and money to buy and sell and has thereby committed an offense entailing relinquishment and expiation. He now relinquishes them to the Sangha. The Sangha appoints the bhikkhu named to discard the gold, silver, and money. Those elders who approve should remain silent; whoever does not approve should speak. The Sangha has appointed the bhikkhu named to discard the gold, silver, and money. The Sangha approves and therefore remains silent. Thus is this matter understood; thus is it upheld.”

That bhikkhu should discard the property into a pit, into a fire, into flowing water, or into the wilderness. After discarding it, he should not remember the place where it was discarded. If he carries it elsewhere and discards it, he must not retrieve it. That bhikkhu should not ask the Sangha: “What should be done with this property?” Nor should the Sangha tell him: “It should be handled in this or that way.” If, without taking it away and discarding it and without asking the Sangha, he tells a lay attendant to exchange it for food or robes and bring them to the Sangha, the Sangha may accept them. If they are distributed, only the offender may not receive a share. The same applies to a bhikkhuni. Members of the three lower classes commit a Dukkata offense.

There is no offense if, although it has been given to a bhikkhu, the bhikkhu is entirely unaware of it, and a lay attendant receives it and uses it to purchase allowable requisites.

Thus ends the twenty-ninth precept.

The Buddha was staying in the city of Rajagriha. At that time, Nanda and Upananda personally handled gold, silver, and money; they had others handle them; and they also accepted them when offered by others. When the householders saw this, they criticized them, as related in the precept concerning the carrying of sheep’s wool. When the elder bhikkhus heard of this, they reproached them in every way and then reported the matter to the Buddha.

Because of this, the Buddha assembled the Bhikkhu Sangha and asked Nanda and Upananda: “Did the two of you actually do this?”

“Blessed One, it is true that we did.”

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: ‘Any bhikkhu who personally handles gold, silver, or money, causes another to handle it, or arouses the intention to accept it commits a Nissaggiya Pacittiya offense.’” The remainder is as stated in the precept concerning the use of gold, silver, and money.

Thus ends the thirtieth precept.

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL