四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and annotated

The Buddha said to Kasyapa:

“Last night, Sakra, Lord of the Devas, brought offerings to me and listened to the Dharma; that was why there was such a light.”

Kasyapa thought, “How wondrous! How extraordinary! This great sramana possesses great spiritual power, enabling Sakra, Lord of the Devas, to bring offerings and listen to the Dharma. The great sramana possesses great mastery of spiritual powers. Yet he has not attained arhatship as I have attained arhatship.”

After taking his meal, the Blessed One returned to the former forest.

At that time, Brahma, King of the Devas, wished to present offerings to the Tathagata. In the darkness of night, he radiated a light that illuminated the four directions like a great mass of fire, surpassing the previous light, pure and without blemish. He joined his palms, paid homage to the Tathagata, and stood before him. During the night, Kasyapa awoke and saw that the forest was filled with light illuminating the four directions like a great mass of fire, pure and without blemish, surpassing the previous light. The next morning, he went to the Blessed One and said:

“The time has come. Please come and take your meal.”

He then asked:

“Last night there was a great light surpassing the previous light. What caused that light?”

The Buddha said to Kasyapa:

“Last night, Brahma, King of the Devas, came to listen to the Dharma; that was why there was such a light.”

Kasyapa thought, “How wondrous! How extraordinary! This great sramana possesses great spiritual power, enabling even Brahma, King of the Devas, to come and listen to the Dharma. The great sramana possesses great mastery of spiritual powers. Yet he has not attained arhatship as I have attained [795a1] arhatship.”

After taking his meal at Kasyapa’s dwelling, the Blessed One returned to that forest.

At that time, Kasyapa held a great sacrificial ceremony, and a vast multitude of people from the kingdom of Magadha assembled. He thought, “Would it not be better if the great sramana did not attend this sacrifice of mine? Why? Because a vast multitude of people from the kingdom of Magadha has now assembled at this sacrifice of mine. If the great sramana were present, with the handsome and dignified appearance of a sramana so rarely seen in the world, the people would surely abandon me, honor the sramana as their teacher, and no longer venerate me.” The Blessed One knew that Kasyapa was thinking this, so he went to Uttarakuru^[117] to obtain naturally grown eight-grained rice,^[118] and spent the day resting beside the great Lake Anavatapta.^[119]

Kasyapa then thought, “Why did the great sramana not come to take his meal today? I held a great sacrificial ceremony, and a vast multitude of people from the kingdom of Magadha assembled. Should I set aside a portion for the sramana?” Having thought this, Kasyapa immediately ordered that a portion be set aside. The next morning, he went to the Blessed One and said:

“The time has come. Please come and take your meal.”

He then asked:

“Great sramana, why did you not come yesterday? Yesterday I held a great sacrificial ceremony, and many people assembled. I thought, ‘The great sramana has not come today. Should I set aside a portion for him?’ And I did set aside a portion.”

The Buddha said to Kasyapa:

“I knew beforehand what you were thinking. You thought, ‘If the great sramana does not come today, my great sacrifice will be successfully accomplished. Why? Because a vast multitude of people from the kingdom of Magadha has assembled at my great sacrifice today. When everyone sees the great sramana’s handsome and dignified appearance, they will abandon me, honor the sramana as their teacher, and no longer venerate me.’ I knew that you were thinking this, so I went to Uttarakuru to obtain naturally grown eight-grained rice and spent the day resting beside the great Lake Anavatapta.”

Kasyapa thought, “This great sramana is truly wondrous, truly extraordinary. He possesses great spiritual power and knows what I have been thinking; therefore, he went to Uttarakuru to obtain naturally grown eight-grained rice and spent the day resting beside the great Lake Anavatapta. Although the great sramana possesses great mastery of spiritual powers, he has not attained arhatship as I have attained arhatship.”

After taking his meal at Kasyapa’s dwelling, the Blessed One returned to the former forest.

At that time, the Blessed One acquired a precious rag robe^[120] and thought, “How might I obtain water with which to wash this robe?” Sakra, Lord of the Devas, knew what the Buddha was thinking and immediately appeared before the Tathagata. He pointed his finger at the ground, and a great pond immediately appeared, its water perfectly clear and free of impurities. Sakra, Lord of the Devas, said:

“May the Blessed One deign to use this water to wash the robe.”

The Blessed One then thought, “Upon what should I wash the robe?” Sakra, Lord of the Devas, knew what the Tathagata was thinking and immediately went to Mount Mathakucila, obtained a large square stone, placed it before the Blessed One, and said:

“May you deign to wash the robe upon this stone.”

The Blessed One then thought, “After washing it, where shall I spread it out to dry?” Sakra, Lord of the Devas, again knew what the Tathagata was thinking, so he returned to Mount Mathakucila, obtained another square stone, placed it before the Buddha, and said:

“May the Blessed One spread the robe upon this stone to dry.”

After washing the robe and spreading it out to dry, the Blessed One thought, “Now I shall enter this Finger-Pointed Pond^[121] and bathe.” He removed his robe and entered the pond to bathe. After bathing, the Blessed One thought, “What shall I grasp to climb out of the pond?” At that time, there was a great kakubha tree^[122] on the bank of the pond, which had previously leaned outward. But when the Blessed One had this thought, it immediately turned back and leaned inward. The Blessed One grasped it and climbed out of the pond. The next morning, Kasyapa went to the Blessed One and said:

“The time has come. Please come and take your meal.”

He then asked:

“Great sramana, why is there now such a beautiful pond here, when it was never seen before?”

The Buddha said to Kasyapa:

“Recently I acquired a precious rag robe and thought, ‘How might I obtain water with which to wash this robe?’ Sakra, Lord of the Devas, knew what I was thinking and immediately pointed his finger at the ground. A great pond appeared at once, its water perfectly clear and free of impurities. He then said, ‘May the Blessed One deign to use this water to wash the robe.’

“Kasyapa, you should know that this pond is called ‘Finger-Pointed Pond’; it is no different from a shrine to a deity.”

Kasyapa then asked:

“How did such a large square stone come to be here, when it was not here before?”

The Buddha said:

“I then thought, ‘Upon what should I wash the robe?’ Sakra, Lord of the Devas, knew what I was thinking and immediately went to Mount Mathakucila, obtained a large square stone, placed it before the Blessed One, and said, ‘May you deign to wash the robe upon this stone.’”

Kasyapa then asked:

“How did the second stone come to be here, when it too was never seen before?”

The Buddha said:

“After washing the robe, I thought, ‘Now that it is washed, where shall I spread it out to dry?’ Sakra, Lord of the Devas, again knew what I was thinking, so he returned to Mount Mathakucila, obtained another square stone, and came to say to me, ‘May the Blessed One spread the robe upon this stone to dry.’”

Kasyapa continued to ask:

“This great tree on the bank of the pond formerly leaned far outward. Why does it now lean inward?”

The Buddha said to Kasyapa:

“After washing the robe and spreading it out to dry, I thought, ‘Now I shall enter this pond and bathe.’ I removed my robe and entered the pond to bathe. After bathing, I thought, ‘What shall I grasp to climb out of the pond?’ At that time, there was a great kakubha tree on the bank of the pond, which had previously leaned outward. But when I had this thought, it immediately turned back and leaned inward. I grasped it and climbed out of the pond.”

He then said to Kasyapa:

“You should know that it is no different from a divine tree.”

At that time, Kassapa thought: “This Great Samana is truly wondrous! Truly wondrous! He possesses great spiritual power, such that Sakka, Lord of the Devas, provides him with necessities and even causes insentient things to conform to the samana’s wishes.” Kassapa said, “This Great Samana has mastery of spiritual powers and has attained arhatship. Nevertheless, his attainment of arhatship is not like mine.”

After the Blessed One had taken his meal at Kassapa’s dwelling, he returned to the forest where he had previously stayed.

Then Kassapa again thought: “If anyone comes here, I shall invite them to a meal.” The Blessed One knew his thought and immediately conjured five hundred bhikkhus, wearing robes and carrying alms bowls, approaching from afar. Seeing from a distance the five hundred bhikkhus wearing robes and carrying alms bowls as they approached, Kassapa thought again: “Alas, where have these bhikkhus come from? How could I have enough food to offer them?” The Blessed One immediately withdrew his spiritual power, causing the five hundred bhikkhus to disappear.

Kassapa thought: “This manifestation was produced by the spiritual power of the Great Samana.” Later, Kassapa again thought: “If anyone comes here, I shall invite them to a meal.” By his spiritual power, the Blessed One conjured five hundred braided-hair brahmins, each carrying a bathing pitcher in his hand, approaching from afar. Seeing from a distance the five hundred topknotted brahmins carrying bathing pitchers in their hands as they approached, Kassapa immediately thought: “Alas, five hundred brahmins are coming.

Where could there be enough food to offer them?” The Blessed One immediately withdrew his spiritual power, causing the five hundred brahmins to disappear. Kassapa thought: “This was a transformation produced by the Great Samana.” Kassapa again thought: “If anyone comes here, I shall invite them to a meal.” The Blessed One then conjured five hundred fire-worshiping brahmins who, not far from the stone chamber, all paid reverence together to the fire deity.

Seeing this, Kassapa thought: “Alas, where have they come from? How could there be enough food to offer them?” The Blessed One immediately withdrew his spiritual power, causing the five hundred brahmins to disappear. Kassapa thought: “This was a transformation produced by the Great Samana.”

At that time, the brahmins who were Kassapa’s disciples entered the water three times each day to bathe. But it was so cold that they could not endure it, and they shivered from the cold. The Buddha then conjured five hundred warming hearths without fire or smoke and told the brahmins to warm themselves.

The brahmins thought: “This was a transformation produced by the Great Samana.” The brahmins all wished to split firewood but were unable to split it. They thought: “This has been caused by the great power of the Great Samana.” Later [796a1] they were able to split it. Again they thought: “This was caused by the spiritual power of the Great Samana.” They wished to raise their axes but were unable to do so; they thought: “This was caused by the spiritual power of the Great Samana.” Later they were able to raise their axes, and they likewise thought that this had been caused by the Great Samana.

The brahmins wished to bring their axes down but were unable to do so, and they said that this had been caused by the Great Samana. Later they were able to bring their axes down, and they likewise said that this had been caused by the Great Samana. The brahmins wished to kindle the fire but were unable to do so, and they thought: “This was caused by the Great Samana.” Later they were able to kindle it, and they likewise said that this had been caused by the Great Samana.

They wished to extinguish the fire but were unable to do so, and they said that this had been caused by the Great Samana. Later they were able to extinguish it, and they likewise thought that this had been caused by the Great Samana. They lifted their bathing pitchers and wished to pour out the water but were unable to do so, and they thought that this had been caused by the Great Samana.

Later they were able to pour it out, and they likewise thought that this had been caused by the Great Samana. The brahmins wished to stop pouring water into their bathing pitchers but were unable to stop, and they thought that this had been caused by the Great Samana. Later they were able to stop, and they likewise thought that this had been caused by the Great Samana.

At that time, dark clouds gathered from the four directions, and rain poured down heavily. The floodwaters rose waist-high, and Kassapa thought: “This Great Samana is exceedingly handsome, foremost among human beings; perhaps he has been swept away by the water.” Kassapa immediately led his followers aboard a boat made from the trunk of a great tree and went to rescue the Blessed One. At that time, the Blessed One was walking in meditation upon dry ground outside, just as on the preceding days.

Seeing the Buddha walking in meditation upon dry ground as before, as though within a house, Kassapa thought: “This Great Samana is truly wondrous! Truly wondrous! He can even cause insentient things to turn according to his wishes.

This Great Samana has mastery of spiritual powers and has attained arhatship. Nevertheless, his attainment of arhatship is still not like mine.”

On another day, Kassapa again went to the Blessed One and invited him to a meal. The Buddha told Kassapa to return first and said that he would come afterward. After telling Kassapa to return, in the brief time it takes a strong man to bend or extend his arm, he disappeared from the place where he had been walking in meditation, passed through the bottom of Kassapa’s boat, and appeared aboard it. Seeing this, Kassapa said:

“This Great Samana possesses great spiritual virtue. He told me to return first and said that he would come afterward, yet now he has arrived at my boat before me.”

The Buddha said to Kassapa:

“I told you to return first. Then, in the brief time it takes a strong man to bend or extend his arm, I disappeared from the place where I had been walking in meditation, passed through the bottom of your boat, and appeared here.”

Kassapa thought and said:

“This Great Samana possesses great spiritual power. He told me to return first and said that he would come afterward, yet in a mere instant he appeared aboard the boat. This Great Samana possesses spiritual power and has attained arhatship. Nevertheless, his attainment is not like my true path.” The Blessed One knew that Kassapa was thinking this in his mind and immediately said:

“You constantly declare, ‘Although the Great Samana has attained arhatship, his attainment is not like my attainment of arhatship.’ Now, having examined you, I see that you are neither an arhat nor one proceeding toward the path of arhatship.”

Kassapa thought and said:

“This Great Samana possesses great awe-inspiring spiritual power and therefore knows what I am thinking in my mind. This Great Samana has great mastery of spiritual powers and has attained arhatship. I shall now follow the Great Samana and cultivate the holy life.”

Kassapa then approached the Buddha and said:

“Venerable Blessed One, I now wish to follow the Tathagata and cultivate the holy life.”

The Buddha said to Kassapa:

“You have five hundred disciples who follow you in training in the holy life. You should inform them. If they are joyfully inclined to follow, let them practice according to their wishes.”

Kassapa then went to his disciples and said:

“Do you know? I now wish to follow the Samana Gotama and cultivate the holy life. If your hearts so desire, you may do as you wish.”

The disciples said:

“For a long time we have had faith in the Great Samana; we have merely been awaiting our teacher’s decision.”

Then the five hundred disciples took the fire-worshiping implements of the braided-hair ascetics, such as their pure robes and bathing pitchers, and cast them into the current of the Nairanjana River.^[123] They then went to the Tathagata, bowed with their heads at his feet, and sat to one side.

The Blessed One then gradually taught the supreme Dharma to the five hundred men, causing them to give rise to joyful minds. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He censured sensual desire as impure, defiled by the outflows, and a fetter. He praised the pure bliss of renunciation. While still seated there, the five hundred men were immediately cleansed of dust and defilement and attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, and realized its fruit. They then approached the Buddha and said:

“Blessed One, we now wish to go forth and cultivate the holy life within the Tathagata’s teaching.”

The Buddha said:

“Come, bhikkhus! Abide in my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering to an end.” This is called receiving full ordination.

At that time, Kassapa’s middle younger brother, named Nadi Kassapa,^[124] dwelt downstream on the Nerañjara River with three hundred disciples. He was honored among the assembly and was their teacher. Just then, one of the disciples in the assembly went to the Nerañjara River and suddenly saw implements for fire worship, matted hair, bathing vessels, and pure garments floating downstream. Seeing this, the disciple hurried to Nadi Kassapa and reported:

“Venerable Teacher, implements for fire worship, hair, pure garments, and bathing vessels are now floating down the Nerañjara River. Could the Great Teacher upstream have been harmed by evildoers?”

Nadi Kassapa instructed one of his disciples:

“Go quickly to Mount Gayasisa^[125] and tell Gaya Kassapa^[126]: ‘All manner of implements for fire worship are now floating upon the Nerañjara River. You must come quickly so that together we may visit our elder brother and see whether he has been harmed by evildoers.’”

Gaya Kassapa was the youngest brother of Uruvela Kassapa. He dwelt on Mount Gayasisa with two hundred disciples and was the teacher of that assembly.

Obeying Nadi Kassapa, the disciple immediately went to the younger teacher, Gaya Kassapa, and said:

“Younger Teacher, do you know that my teacher says bathing vessels, pure garments, hair, and implements for fire worship are now floating upon the Nerañjara River? You should go there to see whether our elder brother has been harmed by evildoers.”

When the younger teacher heard this, he immediately led his two hundred disciples to Nadi Kassapa’s dwelling. Upon arriving, Nadi Kassapa and Gaya Kassapa again said to one of the disciples:

“You must go quickly to our elder brother and see whether he has been harmed by evildoers.”

The disciple then obeyed the two teachers and went to their elder brother. Upon arriving, after exchanging greetings, he asked:

“How is it, Great Teacher? Is it better to follow this Great Sramana and cultivate the holy life?” Kassapa replied:

“You should know that I have gone forth under the Blessed One to train in the Path. It is truly supremely excellent and wondrous.”

That disciple returned to the two teachers and reported:

“Venerable Teachers, you should know that my Great Teacher has led his disciples to the Great Sramana, where they have gone forth and are cultivating the holy life!”

The two teachers then thought: “To leave the household life for homelessness and cultivate the holy life must surely be no false endeavor! Why is that? Our elder brother is intelligent, has little defilement, and possesses great wisdom. Since he has led his disciples there to receive instruction, he must certainly have considered it carefully. We cannot fail to go there and receive instruction as well.”

Nadi Kassapa and Gaya Kassapa then each led their disciples to their elder brother. Upon arriving, they asked him:

“Elder Brother, is this place better?”

Kassapa answered his two younger brothers:

“This is a most excellent place. To leave the household life for homelessness and follow the Great Sramana in cultivating the holy life is truly supremely excellent and wondrous.”

The two younger brothers said to their elder brother:

“We too wish to follow the Great Sramana and train in the holy life.”

Uruvela Kassapa then led his two younger brothers and their five hundred disciples to the Blessed One. They bowed their heads at his feet and sat to one side. Uruvela Kassapa approached the Buddha and said:

“Venerable Blessed One, I have a middle younger brother named Nadi Kassapa, who dwells beside the Ne-[797a1]rañjara River. He regularly instructs three hundred disciples and is their foremost teacher. My third brother dwells on Mount Gayasisa, instructing two hundred disciples, and is their foremost teacher. Now both of my younger brothers wish to come and seek training in the holy life within the Blessed One’s teaching. I beseech the Blessed One to permit them to go forth, receive full ordination, and cultivate the holy life.”

The Blessed One consented and gradually expounded the supreme Dharma for them. He taught the Dharma concerning generosity, moral discipline, and rebirth in heaven. He censured sensual desire as impure, tainted, and binding, and praised the pure bliss of renunciation. There, upon their seats, they became free from all dust and defilement and attained the purity of the Dharma-eye. They saw the Dharma, attained the Dharma, and realized its fruit. They then approached the Buddha and said:

“Blessed One, we now wish to go forth and cultivate the holy life within the Tathagata’s teaching.”

The Buddha said:

“Come, bhikkhus! Abide in my Dharma, realize it for yourselves, and cultivate the holy life so as to bring the source of suffering to an end.” This constituted their full ordination.

After the Blessed One had given full ordination to these one thousand brahmin ascetics, he led them to Mount Gayasisa. There were now one thousand bhikkhus in the Sangha, and he instructed them by means of three methods:^[127] first, instruction through supernormal powers; second, instruction through the reading of thoughts; and third, instruction through teaching the Dharma.

Instruction through supernormal powers^[128] meant becoming many from one, or becoming one again from many; passing unhindered through inner and outer barriers and penetrating rock walls as though moving through empty space, entirely unobstructed; sitting cross-legged in midair and traveling everywhere like a bird flying to and fro; entering the earth as though entering water, sinking beneath it and emerging at will; walking upon water as though upon land without sinking; emitting smoke and flames from the body like a great mass of fire; touching with the hand the sun and moon, which possess such great supernatural might and illuminate everywhere; and extending the body as high as the Brahma heaven, going and coming without obstruction.

This is called the Blessed One’s instruction of the one thousand bhikkhus through supernormal powers.

Instruction through the reading of thoughts^[129] consisted of saying: “You should^[130] think this. You should not think this. You should direct your mindfulness to this. You should not direct your mindfulness to this. Abandon this. Accomplish this.” This is called the Tathagata’s instruction of the one thousand bhikkhus through the reading of thoughts.

Instruction through teaching the Dharma^[131] consisted of teaching: “All is burning. What is meant by saying that all is burning? The eye is burning. Forms are burning. Eye-consciousness is burning. Eye-contact is burning. Whatever painful, pleasant, or neither-painful-nor-pleasant feeling arises dependent upon eye-contact is burning.

“With what is it burning? With the fire of desire, the fire of anger, and the fire of delusion. Why is it said to be burning? It is burning with birth, aging, sickness, death, sorrow, grief, suffering, and distress. I say that this is the source from which suffering arises.

“And so it is likewise through to the mind.”^[132]

At that time, the Blessed One instructed the one thousand bhikkhus by these three methods. Having received instruction by these three methods, the one thousand bhikkhus immediately attained liberation of mind free from the taints, and the unobstructed knowledge of liberation arose in them.

iv. King Bimbisara

After the Blessed One had instructed these one thousand bhikkhus, he thought: “Formerly, I accepted King Bimbisara’s^[133] invitation and promised that, when I attained Buddhahood and acquired omniscience, I would first go to the city of Rajagriha. I shall now go there to visit King Bimbisara.”

Having thought thus, the Buddha adjusted his robes and led the one thousand great bhikkhus, all of whom had formerly been disciples of the matted-hair brahmin ascetics. They had all attained concentration, become thoroughly disciplined, and gained liberation forever.

From the border of Magadha, the Buddha journeyed by stages until he reached the Staff Grove.^{[134][135][136]} How wonderful it would be to meet such an arhat! Now I should go there in person to pay my respects to the Great Ascetic Gautama. There, the Blessed One rested beneath the Good Abode Nigrodha, king of banyan trees.

King Bimbisara heard that the ascetic Gautama, born of the Sakya clan, had renounced household life to cultivate the Way and was leading one thousand disciples on a journey to Magadha. They had formerly been disciples of the matted-hair brahmin ascetics, had attained meditative concentration and mastery, and had been liberated forever. Traveling by stages from the border of Magadha, they had reached the Staff Grove and were resting beneath the Good Abode Nigrodha, king of banyan trees.

The ascetic Gautama possessed exceedingly great renown; there was no one who had not heard of him. It was said that he was the Tathagata, the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed guide of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. Amid devas and the world, among the hosts of Maras, heavenly Maras, and Brahmas, and among ascetics and brahmins, he had realized and known directly for himself, attained realization through supernormal knowledge, and personally abided therein; then he taught the Dharma to others.

That Dharma was skillful in the beginning, skillful in the middle, and skillful at the end; it possessed profound meaning and flavor, was fully expounded, and set forth the cultivation of the holy life.

At that time, King Bimbisara prepared twelve thousand chariots and, accompanied before and behind by eighty-four thousand attendants, departed from the city of Rajagriha in the majesty of royal authority to visit the Blessed One. King Bimbisara entered the Staff Grove and, upon reaching the point beyond which the chariots could not proceed, immediately dismounted and continued into the grove on foot. From afar he saw the Blessed One’s supremely wondrous and excellent appearance, resembling the color of purple-gold. Joy arose in the King’s heart. He approached the Tathagata, bowed his head at the Tathagata’s feet, and sat to one side.

At that time, among the people of Magadha, some bowed their heads at his feet and then sat down; some raised their hands in greeting and then sat down; some announced their names and clans and then sat down; some folded their arms and joined their palms toward the Tathagata before sitting down; and some sat down in silence.

The people of Magadha then thought, “We do not know whether the Great Ascetic practices the holy life under Uruvela Kassapa, or whether Uruvela Kassapa and his disciples practice the holy life under the Great Ascetic Gautama.” The Blessed One knew the thoughts of the people and addressed Uruvela Kassapa in verse:

What was it that you saw,

That made you abandon fire worship?

Now I ask you, Kassapa:

Why did you cast aside the implements of fire worship?

Kassapa replied to the Blessed One in verse:

Food and drink, exquisite flavors,

Sensual desire, women, and sacrifices.^[137]

I saw these as defilements;

Therefore I cast aside the implements of fire worship.

The Blessed One again questioned Kassapa in verse:

Food and drink, exquisite flavors—

There is no happiness in them.

In the heavens and in the world,

Tell me, where does happiness lie?

Kassapa again replied to the Blessed One in verse:

I have seen the sign of quiescence,

Unobstructed throughout the three realms;^[138]

It is neither other nor can it be otherwise.^[139]

Therefore I take no delight in fire worship.

The people of Magadha then thought again:

“The Great Ascetic has spoken two verses, and Uruvela Kassapa has also spoken two verses. We still cannot determine whether the Great Ascetic received instruction from Kassapa, or whether Kassapa and his disciples received instruction from the Great Ascetic.” The Blessed One knew that they were thinking this and said to Kassapa:

“Rise. Stand behind me and fan me!”

Kassapa obeyed the Buddha’s instruction. Rising from his seat, he flew up into the air and then descended. He bowed his head at the Buddha’s feet, massaged the Tathagata’s feet with his hands, kissed them, announced his own name and clan, and said:

“The Blessed One is my Teacher. I am his disciple.”

Having said this, Kassapa took up a fan and stood behind the Tathagata, attending upon him and fanning him. The people of Magadha then said to one another:

“It is not the Great Ascetic Gautama who has come to practice the holy life under Kassapa; rather, it is Kassapa and his disciples who have come to practice the holy life under the Great Ascetic Gautama.”

The Blessed One knew that the people of Magadha no longer had any doubts. He then taught them the Dharma step by step, causing joyful resolve to arise in them. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He censured sensual desire as impure, tainted, and binding, and praised the pure bliss of renunciation. At that time, among the people of Magadha, beginning with King Bimbisara, eighty-four thousand people and twelve nayutas of devas completely cast off the dust and defilements and attained the purity of the Dharma eye. [798a1] They saw the Dharma, attained the Dharma, and realized its fruit. They then approached the Buddha and said:

“From this day forward, we take refuge in the Buddha, the Dharma, and the Sangha. We beseech the Blessed One to accept us as lay followers who, throughout our lives, will abstain from killing living beings, up to and including abstaining from drinking intoxicants.”

King Bimbisara saw the Dharma and attained the Dharma. He approached the Buddha and said:

“Venerable Blessed One, long ago, while I was still the Crown Prince, I cherished six aspirations:^[140] 1. When my father’s life ended, I would ascend the throne and become King. 2. While I was governing the country, a Buddha would appear in the world. 3. I would be able to meet the Blessed One. 4. Having seen the Tathagata, joy would arise in my heart toward him. 5. Having given rise to joy, I would hear the true Dharma. 6. Having heard the Dharma, I would immediately attain faithful understanding.

“Now my royal father has passed away, and I have ascended the throne as King. While I am governing, a Buddha has appeared in the world, and I myself have beheld the Buddha. Having seen the Buddha, joy arose in my heart; after joy had arisen in the presence of the Buddha, I was able to hear the Dharma. Having heard the Dharma, I immediately attained faithful understanding. Venerable Blessed One, now is the proper time. I humbly invite you to enter the city of Rajagriha.”

The Blessed One silently accepted King Bimbisara’s invitation. The Blessed One then rose from his seat, put on his robe, and through his spiritual power led the one thousand bhiksus who had formerly been matted-hair brahmin ascetics, had attained meditative concentration and mastery, and had been liberated forever. Accompanied by twelve thousand chariots and eighty-four thousand people attending before and behind, they all relied upon the Buddha’s spiritual power to enter the city of Rajagriha. At that time, rain was falling, yet ahead of the Blessed One, behind him, and directly wherever he walked, the sky was clear, while clouds formed a canopy overhead. Manifesting this transformation, the Blessed One entered the city of Rajagriha.

At that time, Sakra, Lord of the Devas, transformed himself into a brahmin holding a golden staff, a golden bathing vessel, and a fan with a golden handle. His body remained in the air, four finger-widths above the ground. He went before the Tathagata to lead the way and praised the Buddha, Dharma, and Sangha by innumerable skillful means.

The people of Magadha all thought, “Whose spiritual power has transformed him into this brahmin holding a golden staff, a golden bathing vessel, and a fan with a golden handle, his body suspended in the air four finger-widths above the ground? He walks before the Tathagata, leading and clearing the way, while praising the Buddha, Dharma, and Sangha by innumerable skillful means.” The people of Magadha addressed Sakra, Lord of the Devas, in verse:

Who has transformed into this brahmin ascetic,

Now appearing before the Sangha,

Chanting praises of the Buddha’s virtues?

Whom do you serve?

Sakra, Lord of the Devas, replied to the people of Magadha in verse:

The Valiant One has wholly understood^[141]

Sensual desire and food and drink;

He possesses moral shame, mindfulness, and contentment.

I am that One’s disciple.

In the world none is his equal;

Never have I seen anyone like him.

The Worthy One, the Buddha, the Tathagata—

It is he whom I attend.

He has extinguished desire and anger,

And entirely eradicated ignorance;

An arhat whose taints are exhausted—

I attend upon that one.

As one rescues a person swept away,

Gautama is the vessel of Dharma;

Victorious, he has crossed to the other shore—

I attend upon that one.

Having crossed the four torrents,^[142]

He skillfully teaches the Deathless Dharma;

His supreme Dharma is unobstructed—

I attend upon that one.

At that time, King Bimbisara of Magadha thought again: “If the Blessed One leads his disciples into the city of Rajagriha, whichever park he enters first, I shall offer that park to establish a monastery.” Of all the parks in the city of Rajagriha, the Bamboo Grove at Karanda^[143] was the finest. The Blessed One knew the thought in the King of Magadha’s mind and immediately led the great assembly to the Bamboo Grove. The King at once dismounted from his elephant, personally folded the elephant’s saddle into four layers, spread it upon the ground, and invited the Buddha to be seated. The Blessed One went over and sat down. King Bimbisara presented the Tathagata with a golden bathing vessel filled with water so that he might wash himself,^[144] and said to the Buddha:

“Of all the parks in this city of Rajagriha, this Bamboo Grove is the finest. I now offer it to the Tathagata. I pray that you will accept it.”

The Buddha told the King:

“You should now offer this Bamboo Grove to the Buddha and the Sangha of the four directions. Why is this? If the Tathagata alone possessed a park and its produce; dwellings and the articles within them; robes and bowls, sitting cloths, and needle cases, then devas, human beings, Mara or the devas of Mara, ascetics, and brahmins would be unable to make use of them.”

The King said:

“I now offer this Bamboo Grove to the Buddha and the Sangha of the four directions.”

Thereupon, out of compassionate concern, the Blessed One accepted the Bamboo Grove and pronounced this dedicatory blessing:

Those who plant groves of trees,

Build bridges and boats for crossing rivers,

Provide orchards, bathing ponds,

And dwellings for people—

The merit of those who perform such deeds

Increases by day and by night.

Observing the precepts and following the true Dharma,

They shall be reborn in the heavens.

King Bimbisara then reverently bowed at the Buddha’s feet, took a small seat,^[145] and sat before him to hear the Dharma. The Blessed One taught the Dharma to the King in due sequence, exhorting and guiding him until his mind was filled with joy. His mind gladdened, the King rose from his seat, reverently bowed to the Buddha, and took his leave.

v. Sariputra and Maudgalyayana

While the Blessed One was staying in the city of Rajagriha, there was in that city a brahmin ascetic named Sanjaya,^[146] who had two hundred and fifty disciples, foremost among whom were Upatishya and Kolita.^[147] At that time, the Venerable Ashvajit^[148] was attending upon the Tathagata. When the appointed time came, the Venerable put on his robe, took up his bowl, and entered the city to seek alms. His countenance was serene, his faculties tranquil, his robes orderly, and his steps measured.

He did not look from side to side, and his deportment was dignified. At that time, Upatishya entered a park to look around. Seeing the Venerable Ashvajit’s deportment, he thought: “This bhikshu possesses perfect deportment.

I may now approach him and inquire about the Way.” Then he thought again: “This bhikshu is now seeking alms. This is not the time for me to inquire about the Way. I should wait until he has finished seeking alms and then ask him.” Upatishya followed behind and waited.

After the bhikshu Ashvajit had sought alms in the city of Rajagriha, he set his alms bowl upon the ground and folded his sanghati robe. Upatishya thought: “This bhikshu has finished seeking alms. Now is indeed the time when I may ask him.” Having thought thus, he approached and asked:

“Who are you? Who is your teacher? What Dharma do you study?”

The Venerable replied:

“My teacher is the Great Ascetic. He is my Blessed One, and I study under him.”

Upatishya asked again:

“What teachings does your teacher, the Great Ascetic, proclaim?”

The Venerable replied:

“I am still young in years,^[149] and I have only recently gone forth, so I am not yet able to expound the profound meanings. I shall now state only the essential meaning in brief.”

Upatishya said:

“I wish to hear only the essential point; there is no need to trouble yourself with an extensive explanation.”

The Venerable Ashvajit said:

“You should know that the Tathagata teaches the causes and conditions from which dharmas arise, and he also teaches the causes and conditions through which dharmas cease. Whatever cause gives rise to a dharma, the Tathagata teaches that cause. Whatever cause brings about a dharma’s cessation, the Great Ascetic also teaches that principle. Such is my teacher’s doctrine.”^[150]

Upon hearing this, Upatishya immediately became free of all defilements and attained the purity of the Dharma eye. Upatishya thought: “Even this much of the Dharma has led to the sorrowless state, which throughout countless hundreds of thousands of kotis of nayutas of kalpas I had never before beheld.”

Upatishya and Kolita had previously made this pledge: “Whichever of us first attains the wondrous Dharma shall tell the other.” Upatishya then went to Kolita. Seeing Upatishya approaching, Kolita said:

“Your countenance is now serene and your faculties tranquil, [799a1] as though you have attained something. Have you seen the Dharma?”

Upatishya replied:

“It is just as you say.”

Kolita said:

“What Dharma have you attained?”

Upatishya said:

“That Tathagata teaches the causes and conditions from which dharmas arise, and he also teaches the causes and conditions through which dharmas cease. Whatever cause gives rise to a dharma, the Tathagata teaches that cause. Whatever cause brings about a dharma’s cessation, the Great Ascetic also teaches that principle.”

When Kolita heard this, he immediately became free of all defilements and attained the purity of the Dharma eye. Kolita thought: “Even this much of the Dharma has led to the sorrowless state, which throughout countless thousands of kotis of nayutas of kalpas I had never before beheld.”

Kolita asked:

“Do you know where the Blessed One is now?”

Upatishya said:

“The Tathagata is now at Karanda in the Bamboo Grove.”

Kolita said to Upatishya:

“Today we should go together to the Tathagata, bow reverently before him, pay our respects, and declare that he is our teacher.”

Upatishya said:

“We previously had two hundred and fifty disciples who followed us in cultivating the holy life. We should inform them of this matter and then allow them to do as they wish.”

Upatishya and Kolita then went to their disciples and said:

“You should know that the two of us wish to follow the Great Ascetic and study the holy life. Each of you may do as you wish.”

All the disciples said:

“We have always followed you, our teachers, and received instruction from you. Now even our great teachers will follow the Great Ascetic to seek instruction; how, then, could we not follow and study under him? Whatever our teachers have realized, we too shall realize.”

Upatishya and Kolita, together with their disciples, then proceeded to the Bamboo Grove. At that time, the Blessed One was teaching the Dharma to an assembly of countless hundreds of thousands. Seeing Upatishya and Kolita approaching from afar with their disciples, he told the bhikshus:

“Of those two men approaching from afar, one is named Upatishya and the other Kolita. Among my disciples, these two shall be the supreme leaders, possessing immeasurable and unsurpassed wisdom, and they shall attain the two liberations.”^[151] Even before the two friends arrived at the Bamboo Grove, the Tathagata had bestowed this prediction upon them.

The two men and their disciples approached the Tathagata, bowed their heads at his feet, and sat to one side. The Blessed One taught them the supreme Dharma in due sequence, causing their minds to become joyful. He taught the Dharma concerning generosity, moral discipline, and rebirth in the heavens. He censured sensual desire as impure, tainted, and fettering, and praised the pure bliss of renunciation. There, while still seated, they became free of all defilements and attained the purity of the Dharma eye. They saw the Dharma, attained the Dharma, and reached realization. They then approached the Buddha and said:

“Blessed One, we now wish to go forth and cultivate the holy life within the Tathagata’s teaching.”

The Buddha said:

“Come here, bhikkhu! Abide in my Dharma, realize it for yourself, and cultivate the holy life so as to bring the source of suffering to an end.” This is called receiving full ordination.

At that time, the Blessed One was staying in the city of Rājagṛha. The Venerable Uruvelā Kāśyapa and his disciples had gone forth to train in the path, and two hundred and fifty brahmin ascetics who had followed Sañjaya had also gone forth to train in the path. Sons of wealthy and noble families in the city of Rājagṛha likewise went forth to train in the path.

At that time, the householders of Rājagṛha warned one another, saying: “Those of you who have sons should guard them carefully. Those who have wives under the protection of husbands should guard them carefully as well. There is now a Great Śramaṇa who, within the territory of Magadha, has converted the brahmin ascetics.

They followed him, and now they have arrived here. Take care, lest they lead the people here away as well.” While on almsround, the bhikkhus heard people saying: “This Great Śramaṇa has brought here the brahmin ascetics who willingly followed him. Now he will lead away the people here as well.” Hearing this, the bhikkhus were filled with shame.

They went to the Blessed One and reported the entire matter to him. The Blessed One told the bhikkhus:

“When you enter the city of Rājagṛha on almsround and hear the householders say, ‘The Great Śramaṇa, within the territory of Magadha, has converted the brahmin ascetics and led them after him. Now they will convert the people here and lead them away as well,’ you should answer them with this verse:

“The Tathagata, of mighty power,

Leads others by the True Dharma.

When led by the True Dharma,

What cause have you to fear?”

The bhikkhus followed the Buddha’s instruction. When they entered Rājagṛha on almsround and heard the householders speaking in this way, they answered them with this verse:

The Tathagata, of mighty power,

Leads others by the True Dharma.

When led by the True Dharma,

What cause have you to fear?

The householders thought: “As we have heard, the Great Śramaṇa leads people by the True Dharma, not by what is contrary to the Dharma.”

2. The Dharma Concerning Preceptors

i. The Preceptor Who Confers Ordination

At that time, the Venerable Uruvelā Kāśyapa led his disciples to go forth and train in the path. The disciple^[152] of the brahmin ascetic Sañjaya led two hundred and fifty disciples to go forth and train in the path. Sons of wealthy families in Rājagṛha also went forth to train in the path.

The great assembly gathered and dwelt in Rājagṛha. At that time, those who had not received instruction did not understand proper deportment. They wore their robes untidily, went on almsround improperly, accepted impure food here and there, or accepted food with an impure bowl.^[153] During the morning meal and the main meal, they cried out loudly, like brahmins gathered together.

At that time, a bhikkhu fell ill. He had no disciple and no one to care for him, and consequently he died. The bhikkhus brought this matter before the Blessed One, and the Blessed One taught:

“From now on, I permit the requesting of a preceptor.^[154] A preceptor should care for his disciple^[155] with the thought that he is his son. A disciple should care for his preceptor with the thought that he is his father.^[156] Seniors and juniors should respect and care for one another. In this way alone can the True Dharma long endure and bring vast benefit.”

The procedure for requesting a preceptor is as follows: The candidate should be instructed to bare his right shoulder, remove his footwear, kneel with his right knee on the ground, join his palms, and say:

“I, named ..., now request the Venerable One to be my preceptor. May the Venerable One please be my preceptor. Relying upon the Venerable One, may I receive full ordination.”

He should speak in this way a second and a third time.

The preceptor should reply, “Very well.” Or he may say, “So be it.” Or, “I shall instruct you.” Or, “Remain pure and do not be heedless.”

The Buddha taught:

“From now on, the procedure of conferring full ordination through the threefold formula is to be discontinued. From now on, I permit full ordination to be conferred by a quorum of ten through a motion and three proclamations.”

The procedure for receiving full ordination is as follows:

The person who wishes to receive full ordination must come before the Sangha, bare his right shoulder, remove his footwear, kneel with his right knee on the ground, join his palms, and say:

“Venerable Sangha, please listen. I, named ..., seek full ordination under the bhikkhu named .... I, named ..., have now come before the Sangha to request full ordination, with the bhikkhu named ... as my preceptor. May the Sangha, out of compassion, accept and deliver me.”

He should speak in this way a second and a third time.

Within the assembly, a person capable of performing the formal act should be appointed to make the motion concerning the matter above:

“Venerable Sangha, please listen. This person named ... seeks full ordination under the bhikkhu named .... This person named ... has now come before the Sangha to request full ordination, with the bhikkhu named ... as his preceptor. If the time is appropriate for the Sangha, may the Sangha consent to permit the person named ... to receive full ordination, with the bhikkhu named ... as his preceptor. This is the motion.

“Venerable Sangha, please listen. This person named ... seeks full ordination under the bhikkhu named .... The person named ... has now come before the Sangha to request full ordination, with the bhikkhu named ... as his preceptor. Therefore, any elder who consents to the Sangha permitting the person named ... to receive full ordination, with the bhikkhu named ... as his preceptor, should remain silent. Whoever does not consent should speak. This is the first proclamation.”

The same should be said a second and a third time.

“The Sangha has consented to allow the person named ... to receive full ordination, with the bhikkhu named ... as his preceptor. Because the Sangha consents, it remains silent. Thus do I acknowledge this matter.”

ii. The Preceptor’s Rains Seniority

[800a1] At that time, the bhikkhus knew that the Blessed One had established a rule permitting them to confer full ordination upon others. Bhikkhus who had only recently received full ordination hastily conferred full ordination upon others, though they were not capable of instructing them. Because they were incapable of instructing them, those disciples did not understand proper deportment. They wore their robes untidily, went on almsround improperly, accepted impure food here and there, or accepted food with an impure bowl; during the morning meal and the main meal, they cried out loudly like brahmins gathered together.

When the bhikkhus heard of this, those among them who had few desires, were content, practiced the dhutaṅga austerities, delighted in training in the precepts, and possessed a sense of shame criticized those bhikkhus, saying: “The Blessed One established a rule permitting full ordination to be conferred upon others. But you have only recently received full ordination as bhikkhus; why did you hastily confer full ordination upon others when you were unable to instruct them? Because they received no instruction, they do not understand proper deportment. They wear their robes untidily, go on almsround improperly, accept impure food here and there, or accept food with an impure bowl; during the morning meal and the main meal, they cry out loudly like brahmins gathered together.”

At that time, the Venerable Hòa-tiên,^[157] who had only two years of rains seniority, brought his disciple, who had one year of rains seniority, to the Blessed One. He bowed with his head at the Blessed One’s feet and sat to one side. Although the Blessed One knew, he deliberately asked:

“Who is this bhikkhu?”

The Venerable One replied:

“He is my disciple.”

The Buddha asked:

“How many years of seniority do you now have?”

The Venerable One replied:

“Blessed One, I have two years.”

The Buddha asked again:

“How many years of seniority does your disciple have?”

The Venerable One replied:

“One year.”

The Blessed One rebuked him in countless ways:

“What you have done is contrary to the Dharma, contrary to proper deportment, contrary to the conduct of a śramaṇa, contrary to pure conduct, contrary to harmonious practice; you have done what should not be done. Hòa-tiên, you yourself have scarcely been weaned from milk, yet you have undertaken to instruct another. How can you instruct anyone?”

At that time, some bhikkhus went to the Blessed One, bowed with their heads at his feet, and sat to one side. They too reported the entire matter to the Blessed One. The Blessed One said:

“Just now, the bhikkhu Hòa-tiên, who has been ordained for only two years, brought to me a disciple who has been ordained for one year. After bowing his head at my feet, he sat to one side. Although I knew, I deliberately asked, ‘Who is this bhikkhu?’ Hòa-tiên replied, ‘He is my disciple.’ I asked, ‘How many years have you been ordained?’ Hòa-tiên replied, ‘Two years.’ I asked, ‘How many years has your disciple been ordained?’ Hòa-tiên replied, ‘One year.’ I then rebuked him in countless ways: ‘What you have done is contrary to the Dharma, contrary to proper deportment, contrary to the conduct of a śramaṇa, contrary to the pure life, and contrary to harmonious practice; you have done what ought not to be done.

Hòa-tiên, you yourself have not yet been weaned from milk, yet you have already undertaken to instruct another. How can you instruct anyone?’ The Tathagata permits one to confer full ordination upon others, but you had only recently received bhikkhu ordination when you hastily conferred full ordination upon another; thus you do not know how to instruct him. Because they receive no instruction, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food here and there, or receive food with an impure bowl; and during the morning and main meals they shout loudly like brahmins at an assembly.”

The Buddha then rebuked him in countless ways and told the bhikkhus:

“From now on, I permit only a bhikkhu of ten years’ standing to confer full ordination upon another.”

When the bhikkhus heard that the Blessed One had established a rule permitting a bhikkhu of ten years’ standing to confer full ordination upon another, a foolish bhikkhu of ten years’ standing hastily conferred full ordination upon someone and did not know how to instruct him. Because they received no instruction, they did not understand proper deportment; they wore their robes untidily, went for alms improperly, accepted impure food here and there, or received food with an impure bowl; and during the morning and main meals they shouted loudly in the manner of brahmins at an assembly.

When the bhikkhus heard of this, those among them who had few desires and were content, practiced the dhutaṅgas, delighted in training in the precepts, and possessed a sense of shame and moral dread rebuked that bhikkhu, saying: “The Blessed One established a rule permitting a bhikkhu of ten years’ standing to confer full ordination upon another. Although you are a bhikkhu of ten years’ standing, you are foolish. Why did you hastily confer full ordination upon someone when you did not know how to instruct him?

Because they receive no instruction, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food here and there, or receive food with an impure bowl; and during the morning and main meals they shout loudly like brahmins at an assembly.”

The bhikkhus went to the Blessed One, bowed their heads at the Buddha’s feet, and sat to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked that bhikkhu in countless ways:

“What you have done is wrong, contrary to proper deportment, contrary to the conduct of a śramaṇa, contrary to the pure life, and contrary to harmonious practice; you have done what ought not to be done. The Tathagata established a rule permitting a wise bhikkhu of ten years’ standing to confer full ordination upon another. Although you are a bhikkhu of ten years’ standing, you are foolish. Why did you hastily confer full ordination upon someone when you did not know how to instruct him? Because they receive no instruction, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food here and there, or receive food with an impure bowl; and during the morning and main meals they shout loudly in the manner of brahmins at an assembly.”

After rebuking him in countless ways, the Blessed One told the bhikkhus:

“From now on, I permit only a wise bhikkhu of ten years’ standing to confer full ordination upon another.”

When the bhikkhus heard that the Blessed One had established a rule permitting only a wise bhikkhu of ten years’ standing to confer full ordination upon another, they declared of themselves: “I am of ten years’ standing and possess wisdom; I am permitted to confer full ordination upon another.” They then hastily conferred full ordination upon others but did not know how to instruct them. Because they received no instruction, they did not understand proper deportment; they wore their robes untidily, went for alms improperly, accepted impure food here and there, or received food with an impure bowl; and during the morning and main meals they shouted loudly like brahmins at an assembly.

When the bhikkhus heard of this, those among them who had few desires and were content, practiced austerities, delighted in training in the precepts, and possessed a sense of shame rebuked those bhikkhus, saying: “The Blessed One established a rule permitting only a wise bhikkhu of ten years’ standing to confer full ordination upon another. Why did you claim to possess wisdom and then hastily confer full ordination upon others without being able to instruct them? Because they receive no instruction, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food here and there, or receive food with an impure bowl; and during the morning and main meals they shout loudly like brahmins at an assembly.”

The bhikkhus went to the Blessed One, bowed their heads at his feet, and sat to one side. They reported this matter in full to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked those bhikkhus:

“What you have done is wrong, contrary to proper deportment, contrary to the conduct of a śramaṇa, contrary to the pure life, and contrary to harmonious practice; you have done what ought not to be done. The Tathagata established a rule permitting a wise bhikkhu of ten years’ standing to confer full ordination upon another. Why did you claim to possess wisdom and then confer full ordination upon others when you were unable to instruct them? Because they receive no instruction, they do not understand proper deportment; they wear their robes untidily, go for alms improperly, accept impure food here and there, or receive food with an impure bowl; and during the morning and main meals they shout loudly like brahmins at an assembly.”

iii. Duties of the Preceptor

After rebuking them in countless ways, the Blessed One told the bhikkhus:

“From now on, rules concerning the preceptor must be established, and the procedures pertaining to a preceptor must be followed. A preceptor has the following duties toward his disciple and should act in the following manner:

“If the Sangha is to perform a formal act of karma against the disciple—an act of censure, an act of banishment, an act requiring dependence, [801a1] an act prohibiting him from going to the homes of laypeople, or an act of suspension—the preceptor should handle the matter in accordance with the Dharma so that the Sangha does not perform that formal act of karma against the disciple. If the act must be performed, he should ensure that it is performed in accordance with the Dharma.

If the Sangha has performed a formal act of karma against the disciple—an act of censure, an act of banishment, an act requiring dependence, an act prohibiting him from going to the homes of laypeople, or an act of suspension—the preceptor should handle the matter in accordance with the Dharma, causing the disciple to submit to the Sangha without opposition, earnestly seek to remove his transgression, and enabling the Sangha soon to rescind the formal act of karma imposed upon him.

“If the disciple commits a saṅghādisesa offense, the preceptor should handle the matter in accordance with the Dharma. If parivāsa is required, he should impose parivāsa. If treatment from the beginning is required, he should impose treatment from the beginning. If mānatta is required, he should impose mānatta. If rehabilitation from the offense is required, he should rehabilitate him from the offense.

“If the disciple falls ill, the preceptor should care for him or ask someone else to care for him until he recovers or dies. If the disciple does not wish to remain at that dwelling place, the preceptor should personally escort him, or ask someone else to escort him, to another dwelling place.”

“If a disciple has any doubt, the preceptor should instruct him in accordance with the Dharma, the Vinaya, and the Buddha’s teachings so as to dispel his doubt. If the disciple gives rise to a wrong view, the preceptor should instruct him to abandon that wrong view and abide in right view. He should support and protect him by means of two things, namely, the Dharma and material necessities. Supporting and protecting him by means of the Dharma means teaching him the higher discipline, the higher mind, and the higher wisdom, and teaching him learning and the recitation of sutras. Supporting and protecting him by means of material necessities means providing him, according to one’s ability, with robes and food, a bed, bedding, and medicine for illness.

“From now on, such rules are established for preceptors. A preceptor should act accordingly. If a preceptor does not do so, he is to be dealt with according to the Dharma.”

iv. Duties of a Disciple

At that time, there was a preceptor who duly observed the rules of a preceptor toward his disciple, but the disciple did not duly observe the rules of a disciple toward his preceptor. He did not inform his preceptor^[158] before entering a village or going to the house of a layperson; before accompanying other bhikkhus or associating with other bhikkhus; before giving or receiving anything; before rendering assistance in any matter or accepting another’s assistance; before shaving another person’s head or having another person shave his own head.

He did not inform his preceptor before entering the bathhouse; before massaging another person’s body or having another person massage his own body. Nor did he inform his preceptor before going during the daytime to another room in the dwelling place, going to a charnel ground, going beyond the boundary, or traveling to another region.

The bhikkhus heard of this. Among them were those of few desires and contentment, who practiced austerities, delighted in training in the precepts, and possessed a sense of shame and moral dread. They reproached those bhikkhus, saying, “Why does the preceptor duly observe the rules of a preceptor toward his disciple, while the disciple does not observe the rules of a disciple toward his preceptor? Without informing his preceptor, he enters a village or goes to the house of a layperson, and so forth, up to traveling to another region without informing him.”

The bhikkhus went to the Blessed One, bowed their heads at his feet, sat to one side, and reported this matter fully to the Blessed One. On account of this matter, the Blessed One assembled the Sangha of bhikkhus and rebuked that bhikkhu:

“What you have done is wrong. It is not proper conduct, not the conduct of a śramaṇa, not pure conduct, not conduct in conformity with the teaching, and is something that should not be done. Why does the preceptor duly observe the rules of a preceptor toward his disciple, while the disciple does not observe the rules of a disciple toward his preceptor? Without informing his preceptor, he enters a village or goes to the house of a layperson, and so forth, up to traveling to another region without informing him.”

After rebuking that bhikkhu in innumerable ways, the Blessed One told the bhikkhus:

“From now on, rules for disciples are to be established. What rules should a disciple observe, so that he may duly observe the rules of a disciple toward his preceptor? The rules for a disciple are as follows:

“If the Sangha intends to carry out a karma procedure against his preceptor—a procedure of reproach, expulsion, dependence, prohibition from going to laypeople’s homes, or suspension—the disciple should handle the matter in accordance with the Dharma so that the Sangha does not carry out that karma procedure against his preceptor. If the procedure must be carried out, he should seek to have its severity reduced. If the Sangha has carried out a karma procedure against his preceptor—a procedure of reproach, expulsion, dependence, prohibition from going to laypeople’s homes, or suspension—the disciple should handle the matter in accordance with the Dharma, causing his preceptor to comply with the Sangha and not oppose it.

He should seek to remove the offense so that the Sangha may quickly rescind the karma procedure.

“If his preceptor commits a Sanghāvaśeṣa offense, the disciple should handle the matter in accordance with the Dharma. If parivāsa is required, he should arrange for parivāsa to be given. If restoration to the original day is required, he should arrange for restoration to the original day to be given. If mānatta is required, he should arrange for mānatta to be given. If rehabilitation from the offense is required, he should arrange for rehabilitation from the offense.

“If his preceptor falls ill, the disciple must care for him or ask someone else to care for him until he recovers or dies. If his preceptor does not wish to remain at that dwelling place, the disciple should move him himself or ask someone else to move him.

“If his preceptor has any doubt, the disciple should resolve it in accordance with the Dharma, the Vinaya, and the Buddha’s teachings. If his preceptor gives rise to a wrong view, the disciple should exhort him to abandon that wrong view and abide in right view. He should support and protect him by means of two things, namely, the Dharma and material necessities. Supporting and protecting him by means of the Dharma means exhorting him to increase in discipline, concentration, and wisdom, and in learning and recitation of sutras. Supporting and protecting him by means of material necessities means making offerings, according to his ability, of robes and food, beds and mattresses, bedding, medicine for illness, and other necessities.^[159]

“From now on, rules for disciples are to be established. These are the rules for a disciple, and they should be observed. If a disciple does not observe them, he is to be dealt with according to the Dharma.”

“A disciple who does not observe the rules of a disciple toward his preceptor^[160] may not, without first informing his preceptor, enter a village, go to another person’s house, accompany other bhikkhus, or associate with other bhikkhus; he may not give or receive anything, render assistance in any matter, shave another person’s head, have another person shave his head, enter the bathhouse to bathe, massage another person’s body, have another person massage his body, go during the daytime to another room in the dwelling place, go to a charnel ground, go beyond the boundary, or travel to another region.

“Every morning at dawn, the disciple should enter his preceptor’s room to receive instruction, recite sutras, and inquire about their meaning. He should carry out and empty the vessel for urine, announce the mealtime, and provide soap-pod, cow dung, or ashes for washing the hands.

“If there is any food, he should receive his preceptor’s portion. If gains are distributed within the Sangha, he should receive his preceptor’s share. He should bring soap-pod and a tooth-cleaning stick to his preceptor so that the preceptor may wash his hands and rinse his mouth. He should present food to his preceptor. If gains are distributed within the Sangha, he should tell his preceptor, ‘These articles are your share.’

“When the disciple wishes to ask his preceptor’s permission to enter a village, he should say, ‘Venerable Preceptor, may I have permission to enter the village?’ If the preceptor says, ‘You may not enter,’ he should ask, ‘Then where should food be obtained?’ If the preceptor says, ‘Obtain food at such-and-such a place,’ he should follow the instruction and go there to obtain it. If the preceptor replies, ‘I shall enter the village,’ the disciple should wash his hands and gently take the robes from the rack without confusing them.

He should take the antarvāsa, spread it out, shake it, and examine it for harmful creatures such as snakes or bees. He should next take the girdle, then take the saṃkakṣikā,^[161] and the uttarāsaṅga, spread them out, shake them, and examine them for harmful creatures such as snakes, scorpions, or bees before handing them to his preceptor. He should fold the saṅghāṭī and carry it on his head or shoulder.

Next, he should take the alms bowl, cleanse it with soap-pod, ashes, or cow dung, place it in a netted bag, wrap it in a hand cloth, or put it in the bowl bag, and then carry it. He should take an undergarment for his preceptor. He should also take the articles for washing the feet, the felt mat for lying down, and a blanket, and give them to his preceptor.

“When his preceptor is setting out, the disciple should place his preceptor’s traveling sandals outside the room. Upon leaving the dwelling, he should check the door, pushing it with his hand to see whether it is secure. If it is not secure, he must close it. Once it is secure, he should put the cord inside. He should look all around and conceal the key in a hidden place. If he fears that someone may see it or that the place is insecure and the key might be seen, he should carry it with him or move it to another hidden and secure place. He should invite his preceptor to walk ahead. If they meet acquaintances on the road, he should greet them courteously, with a benevolent mind and mindful awareness. While walking, he should give way to travelers.”

“When the teacher wishes to enter a village, [802a1] one should pause by the roadside, set the alms bowl to one side, take the sanghati down from one’s head or shoulder, spread it out, and inspect it for snakes, scorpions, or harmful creatures before handing it to the preceptor. If outside the village there is a guesthouse, a shop, or a guildhall, one should leave one’s traveling clogs there and then ask the preceptor: ‘Venerable sir, should I accompany you?’ If the teacher says to go, then go. If he says there is no need to go and tells one to wait somewhere, then wait there.

“If the preceptor enters the village and does not return at the proper time, one should think as follows: ‘Of the alms food obtained in the village, this portion is for the preceptor, and this portion belongs to me.’

“When the teacher leaves the village, one should go to the place where the traveling clogs were left and retrieve them. Then stop by the roadside, set the alms bowl on the ground, fold the sanghati, and place it again upon one’s head or shoulder. If one meets acquaintances along the road, one should greet them with goodwill. If the preceptor is to eat at a certain place, one should sweep it clean, spread out a sitting mat, and provide a full vessel of clean water, washing articles, and a food container. One should provide the preceptor with a bathing stool, a foot-washing stone, and a foot towel.

“On seeing the preceptor approaching from afar, one should immediately rise to welcome him, receive the alms bowl from his hands, and place it upon a bowl stand^[162] or a bowl rack,^[163] or hang it at the end of a sling. Take the sanghati from his head or shoulder, spread it out, and inspect it for perspiration or dirt, or for stains from mud, bird droppings, and so forth. If any such impurity is present, wash it clean, wring out the water, and spread it to dry upon a wooden bed or a rope bed.

One should also prepare a seat for the preceptor and bring him his clogs or sandals, foot-washing stone, foot towel, and water vessel. After knocking the clogs together to remove the dirt, place them on the left upon ground that is not damp. If the ground is damp, move them elsewhere.

After the preceptor has washed his feet, pour away the water and return the foot-washing stone and foot towel to their former places. Then wash one’s own hands clean and offer clean water to the preceptor for washing his hands.

“Whatever food one has should be offered to the preceptor, saying: ‘This is my portion of food; I invite the preceptor to partake of it.’ If the preceptor accepts, one must stand in attendance and provide whatever is needed. After the meal, if there is milk, a boiled medicinal decoction, sour brine, barley water, vegetables, or roots, one should offer them to the teacher. If something is hot, stir it until it cools; if water is needed, offer water.

If midday is drawing near, one should eat together with the teacher. When the preceptor has finished, receive the alms bowl from his hands and wash it. After one has eaten, any leftover food should be given to a person or a nonhuman being, or poured out upon clean ground where there is no grass, or into clean water where there are no living creatures.

Wash the food container clean and return it to its former place. Return the sitting mat, foot-washing articles, vessel of clean water, and mouth-rinsing vessel to their former places, and thoroughly clean the eating area.”

Some people used their alms bowls to hold leftover food and carry it away for disposal. When the bhikkhus saw this, they were repulsed.

The Buddha said:

“From now on, an alms bowl must not be used to hold leftover food for disposal. A separate receptacle should be used for leftovers, such as a broken or old vessel or a bamboo basket, or the leftovers should be swept away with a broom. The alms bowl used for eating must be fine and pure before it is accepted and kept.

“When entering the preceptor’s room, one should check whether there is dust or dirt; if there is, it must be wiped and swept away. One should remember the proper places of the rope bed, wooden bed, sitting mat, large and small mattresses, pillow, blanket, coverlet, bed legs,^[164] and floor coverings, and then take them outside to air and dry. While wiping, sweeping, and putting the room in order, one should be attentive: if there is a needle case, a knife, an old piece of torn robe cloth, or even one or two medicinal pills, they must be placed where they can easily be seen, so that their owner may see and retrieve them.

“One should wipe and sweep the robe racks, pegs, dragon-tooth hooks,^[165] and so forth. If anything in the room is decayed or damaged, or if mice have made a nest there, it must be repaired and put in order. If plastering is needed, plaster it; if tamping is needed, tamp it; if leveling is needed, level it.

If muddy water must be sprinkled over the surface to make it clean, sprinkle it with muddy water; if earth must be spread over it to make it dry, spread earth over it. If a sitting mat in the room has not been laid straight, straighten it. If it is already straight, leave it as it was.

First wipe the bed legs, then fold the rope bed and place it and its legs inside the room. Place the large and small mattresses, pillow, blanket, and robe upon the bed inside the room. Spread the large mattress first and the small mattress afterward, then arrange the blanket and pillow neatly on top.”

Some people placed robes worn regularly together with robes not worn regularly, and they consequently became mixed up. The Buddha said:

“From now on, robes worn regularly should not be placed together with robes not worn regularly. Each kind should be kept in a separate place.”

Some people placed the alms-bowl bag, footwear bag, needle case, and oil container together in one place. When the bhikkhus saw this, they were repulsed. The Buddha said:

“This must not be done. From now on, the alms-bowl bag and needle case should be kept in one place, while the bag for clogs and sandals and the oil container should be kept in another.”

“While inside the room, one should fasten the door bar carefully, placing it neither too high nor too low. When leaving the room, one should inspect the threshold. If the ground in the courtyard is dusty and unclean, it must be swept clean. One should wash the clean-water vessel thoroughly, fill it with water, and return it to its former place.

“One should also provide the preceptor with a full water vessel, a washing vessel, and a receptacle for food and drink.

“When it is time to bathe, one should approach the preceptor and ask whether he wishes to bathe. If he needs to bathe, one should first enter the bathhouse and inspect the floor. If it is dirty, it must be swept and cleaned.

If water needs to be sprinkled, sprinkle it. If sweeping is needed, sweep. If there is unclean water that needs to be poured away, pour it away.

If water needs to be brought in, bring it in. If firewood needs to be brought in, bring it in. If the wood needs to be split, split it.

If a stove needs to be brought in, bring it in. One should provide the preceptor with all the necessary articles in the bathhouse,^[166] such as a vessel, a small bathing stool, an instrument for scraping off dirt, a water container, a container for cleansing clay, soap-bean powder, and the other bathing implements. Before kindling the fire, one should inform the preceptor.

Once the fire has been kindled, one must tell the teacher so that he may enter and bathe. If the preceptor is sick, weak, or very old, one should support him as he enters, invite him to sit upon a wooden bed or rope bed, or carry him inside using a robe. Upon entering the bathhouse, one should receive the robe from the preceptor’s hands.

If the bathhouse has robe hooks, dragon-tooth hooks, or a robe rack, hang the robe there. If oil is available, use it to anoint the preceptor’s body. The oil container should be placed on the ground and secured with a cord tied to a pillar or a dragon-tooth hook.

If the preceptor is old, weak, or ill, one should support him into the bathhouse. Upon arriving, one should bring the bathing stool, bathing vessel, perspiration scraper, water container, container for cleansing clay, soap-bean powder, and all other bathing implements. If smoke blows into the preceptor’s face, one must use a cloth to shield him from it.

If the preceptor’s head and back become hot, cover them with a cloth.”

“He should inform his preceptor before entering the bathhouse. If the preceptor has already entered and, fearing that the bathhouse would become noisy, he does not dare enter, he should give rise to this thought: ‘I am now entering not for my own sake, but in order to bathe my preceptor.’ Having reflected thus, he may enter. After entering, he should rub his preceptor’s body.

He should stand behind his preceptor. If he wishes to rub another person’s body or ask another person to rub his own body, he should first inform his preceptor and only then rub or have himself rubbed. He should wash his preceptor before washing himself.

If the preceptor is very old, ill, or feeble, he should support him as he leaves the bathhouse, bring a stool and invite him to sit, wipe his body with a towel, and hand him a towel for wiping his face and a towel for wiping his eyes. He should then set out a foot-washing stone, bring water for washing the feet, and hand him a [803a1] towel for drying the feet. After doing so, he should bring water for washing the feet, shake out or wipe the clogs or sandals, and give them to his preceptor.

Next, he should take out the robe, spread it open and inspect it, shake it out, and hand it to his preceptor. If there are eye drops or fragrant powder, he should give them to his preceptor. If there is citrus water or honey-water, he should wash his hands and then give it to his preceptor.

If the preceptor is old, feeble, ill, and emaciated, he should bring a rope bed or wooden bed and invite his preceptor to sit upon it, or use a robe to carry him back into his room. After entering the room, he should arrange the sleeping place by hand, inspect and spread out the bedding, and invite his preceptor to lie down. First he should give his preceptor an undergarment, and then cover his body with a robe or blanket.

When leaving the room, he should remember to close the door. He should then return to the bathhouse and inspect the water jar, bathing jar, sweat scraper, bathing stool, water vessel, container for clay, medicinal powder, soap-pods, and all other bathing implements, returning each one to its former place. If the bathhouse contains unclean water, he should pour it away.

If the fire should be extinguished, he should extinguish it; if the embers should be buried, he should bury them; if the door should be closed, he should close it; and if the door-key should be taken away, he should take it with him.

“A disciple should visit and inquire after his preceptor three times each day. A disciple should perform two laborious tasks for his preceptor without refusing: first, putting the dwelling in order; and second, sewing, mending, and washing the robes. Whatever the preceptor instructs him to do in accordance with the Dharma, the disciple must carry out. If the preceptor sends him somewhere or assigns him some task, he must not decline or make excuses for not going. If he refuses, he shall be dealt with in accordance with the Dharma. Henceforth it is prescribed that a disciple shall observe toward his preceptor the duties incumbent upon a disciple. If a disciple does not carry out the duties of a disciple, he shall be dealt with in accordance with the Dharma.”^[167]

Notes:

^[117] See n. 92 above.

^[118] See n. 93 above.

^[119] The Great Anavatapta Spring 阿耨大泉. Skt. Anavatapta; Pali: Anottata, one of the seven great lakes on the Great Snowy Mountain. Cf. Mahāvagga, Vin. i. 28: The Buddha went to Uttarakuru, obtained almsfood and ate beside Lake Anottata, and then rested there.

^[120] Precious refuse-rag 貴價糞掃. A refuse-rag robe (Pali: paṃsukūla; Skt. pāṃśukūla) is cloth gathered from rubbish heaps and charnel grounds. Cf. Vin. i. 28: bhagavato paṃsukūlaṃ uppapannaṃ hoti, “The Blessed One obtained a refuse-rag robe.” There is no qualifying word meaning “precious.”

^[121] The pond called “Pointing to the Ground” 指地池.

^[122] The Kakudha tree 迦休樹. Pali: atha kho kakudhe adhivatthā devatā, “Then the deity dwelling in the kakudha tree,” the cockscomb tree (?).

^[123] Nerañjarā 尼連禪. Pali: Nerañjarā (Skt. Nairañjanā).

^[124] Nadī-Kassapa 那提迦葉. Nadī-kassapa, “Kassapa of the River,” because he lived on the riverbank. Vin. i. 33.

^[125] See n. 19 above.

^[126] Gayā-Kassapa 伽耶迦葉. Pali: Gayā-Kassapa, Vin. i. 34. Regarding Gayā, see n. 19 above.

^[127] See Dīrgha Āgama 16, Sutra 24, “Kevaṭṭa” (T01, p. 101c8), which gives three kinds of miraculous power: the miracle of supernormal power, the miracle of discerning another’s mind, and the miracle of instruction. See also Jíyìmén 6 (T26, p. 389b17), which gives three modes of demonstration: demonstration through miraculous transformation, demonstration through revealing the mind, and demonstration through instruction. Cf. Pali, Saṅgīti, D. iii. 222: tīṇi pāṭihāriyāni, iddhi-pāṭihāriyaṃ, ādesanā-pāṭihāriyaṃ, anusāsani-pāṭihāriyaṃ.

^[128] Instruction through miraculous power 神足教化; also called demonstration through miraculous transformation, employing supernormal powers to lead people onto the Path.

^[129] Instruction through recollection 憶念教化; also called demonstration through revealing the mind, guiding others by knowing and declaring the thoughts in their minds. In the account above, the Buddha repeatedly voiced Kassapa’s thoughts, finally causing him to submit.

^[130] Chinese: nhữ đương… mạc… 汝當…莫, “You should… do not….” The Chinese version may have misunderstood this mode of demonstration. Cf. Pali, Kevaddha-sutta, D. i. 213: …bhikkhu para-sattānam…cittampi ādisati…evampi te mano itthampi te mano itipi te cittaṃ, “The bhikkhu declares the minds of other beings… ‘Such is your mind, thus is your mind, your mind thinks thus….’”

^[131] Instruction through teaching the Dharma 說法教化; also called demonstration through instruction, guiding others by exhortation and teaching.

^[132] An abbreviated passage: “The ear…, sounds…, ear-consciousness…, and so forth through the mind…, dharmas….”

^[133] See n. 7 above.

^[134] Laṭṭhivana 杖林. Pali: laṭṭhivane, in the palm-tree grove.

^[135] The King of Banyan Trees called Well-Established 善住尼拘律樹王. Pali: …suppatiṭṭhite cetiye, resting at the Suppatiṭṭhita shrine (“Well-Established”).

^[136] Pali: kevala-paripunnaṃ parisuddhaṃ brahmacariyaṃ pakāseti, “He proclaims the holy life; that holy life is utterly perfect and pure.”

^[137] Cf. Pali, Vin. i. 35: rūpe ca sadde ca atho rase ca/ kāmitthiyo cābhivadanti yaññā, “Sacrifices extol forms, sounds, tastes, sensual pleasures, and women.”

^[138] Pali, ibid.: disvā padaṃ santam anūpadhīkaṃ, akiñcanaṃ kāmabhave assattaṃ, “Having seen the peaceful path, free from attachment—the path that clings to nothing and does not subsist in the realm of sensual desire.”

^[139] Neither altered nor capable of alteration 不異不可異. Pali: anaññathābhāvim anaññaneyyaṃ, “The path does not change and does not go astray.”

^[140] Pali: five aspirations. The fourth aspiration in the Chinese version is absent.

^[141] Understanding all 一切解, in the sense of “comprehending everything.” Compare the Pali: sabbadhi danto, “restrained in every respect”; that is, the sense faculties are completely subdued. In the Chinese version, sabbadhi (“in every respect”) was read as sabbadhī, “understanding all.”

^[142] This refers to the four floods: sensual desire, existence, views, and ignorance. See Jíyìmén 8 (T26, p. 399b29).

^[143] Kalandaka Bamboo Grove 迦蘭陀竹園. Pali: Kalandakanivāpa-Veḷuvana, the squirrel-feeding ground in the Bamboo Grove. The Bamboo Grove, or Veḷuvana, was the pleasure park (uyyāna) of King Bimbisāra. Kalandaka, or Ca-lan-đà, was an area within the Bamboo Grove; it was not, as the Chinese wording is commonly understood, a bamboo park named Kalandaka.

^[144] The ceremony for accepting the Grove.

^[145] Original Chinese: tiểu sàng 小床, “a small bed.”

^[146] The wandering ascetic Sañjaya 刪若梵志. Pali (Vin. i. 39): Sañco paribbājako; commonly identified with Sañjaya-Belaṭṭhiputta, one of the six non-Buddhist teachers contemporary with the Buddha.

^[147] Upatissa and Kolita 優波提舍拘律陀. Upatissa (Pali: Upatissa) is another name for Sāriputta. Kolita (Pali: Kolita) is another name for Moggallāna.

^[148] Assaji 阿濕卑. Pali: Assaji, one of the first five bhikkhus.

^[149] Young in years 年幼稚. The Chinese uses a stock expression; it may instead mean that he was young in seniority within the Dharma. Pali: …navo acirapabbajito, “newly ordained as a bhikkhu, having gone forth not long before.”

^[150] Pali (Vin.i. 40): ye dhammā hetuppabhavā, tesaṃ hetuṃ tathāgato āha/ tesañca yo nirodho, evaṃvādi mahāsamaṇo, “Whatever phenomena arise from causes, the Tathagata has taught their causes, and also their cessation. Such is the teaching of the Great Śramaṇa.”

^[151] The two liberations are liberation through wisdom and liberation in both respects. An arhat who has not attained the attainment of cessation is called one liberated through wisdom; that is, one who is liberated from the afflictions solely through insight born of wisdom. One who has attained the attainment of cessation is called one liberated in both respects; that is, one who, through the combined power of wisdom and concentration, is liberated from the afflictions and freed from the obstructions; this is the highest fruition of arhatship. See Abhidharmakośa 25 (T29, p. 131c11). Pali, Vin.i. 42: sāvakayugam... aggaṃ bhaddayugaṃ, a pair of foremost disciples; a pair of noble sages.

^[152] Śāriputra and Maudgalyāyana were originally disciples of Sañjaya. See the account above.

^[153] Impure food 不淨食 and an impure bowl 不淨缽: accepting food in a manner contrary to the Dharma and using an alms bowl contrary to the regulations. Compare Pali, Vin. i. 44: while everyone was eating, they held their bowls directly over the food, condiments, and drinks to receive what remained.

^[154] Preceptor 和尚. Pali (Vin. i. 45): upajjhāya (Skt. upādhyāya), also transliterated as 鄔波馱耶, translated as “personal instructor” 親教師.

^[155] Disciple 弟子. Pali: saddhivihārika, referring to a disciple who lives together with the teacher in the same dwelling place. This is distinguished from an attendant disciple, who always follows and serves the teacher, called antevāsika in Pali (Skt. antevāsa); and from a disciple who comes only to receive instruction, called sāvaka in Pali (Skt. śrāvaka; translated as “hearer,” Śrāvaka).

^[156] Chinese: the disposition of a son 兒意 and the disposition of a father 父意. Pali: puttacitta (the mind of a son), pitucitta (the mind of a father).

^[157] Song–Yuan–Ming editions: 和先; the Korean edition: 婆先. Pali (Vin.i. 59): Upasena (Vaṅgantaputta); he is said to have been Śāriputra’s younger brother.

^[158] The phrase “without informing the preceptor” here should be understood as applying throughout the passages below. That is, the disciple does not ask the preceptor’s permission but acts on his own initiative.

^[159] In this passage, the Chinese version, by force of habit, copied the preceptor’s procedure unchanged into the disciple’s procedure.

^[160] In the Chinese version, this sentence is superfluous in the original.

^[161] Saṃghāṭī-support garment 僧祇支, the bodice of a bhikkhunī. See Part II, Bhikkhunī Vinaya, Pācittiya 160 and note 316. In this passage, 僧祇支 is understood as a shoulder-covering robe, that is, a robe used to cover the shoulders. Pali: saṃkacchika.

^[162] Bowl support 缽榰 (Song–Yuan–Ming editions: 枝).

^[163] Bowl stand 缽床.

^[164] Bed support 床榰 (Song–Yuan–Ming editions: 支).

^[165] Dragon tooth 龍牙: a dragon’s tooth, an elephant tusk, or similar objects used as pegs or hooks fixed into a wall for hanging robes, blankets, and other articles; a kind of deer antler. Pali: nāgadantaka; cf. Vin.ii. 152.

^[166] Chinese: warming room 溫室; a heated room, that is, a bathhouse with hot water. It commonly refers to a bathhouse in general. Pali: jantāghara.

^[167] End of fascicle 33.