四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and Annotated
2. At that time, King Bimbisara suffered from bleeding from the urinary and excretory passages. Seeing this, the palace women laughed and said:
“Now the Great King also suffers from an ailment like that of us women.”
Hearing this, King Bimbisara felt ashamed. He summoned Prince Abhaya and said:
“Your father now suffers from such an illness. Can you quickly find a physician to treat me?”
Abhaya replied:
“There is the youth Jivaka, who is skilled in medicine and can treat Your Majesty’s illness.”
The King ordered him to be summoned. Prince Abhaya summoned the youth Jivaka and asked:
“Can you treat my royal father’s illness?”
The youth Jivaka replied:
“I can treat it.”
Abhaya said:
“If you can, go and treat him quickly.”
The youth Jivaka went to King Bimbisara. After reverently bowing at the King’s feet, he withdrew to one side and asked:
“Great King, from what painful illness do you suffer?”
The King replied:
“My illness is such and such.”
The youth Jivaka asked:
“How did the illness begin?”
The King replied:
“It began in such and such a way.”
The youth Jivaka then asked:
“How long ago did the illness arise?”
The King said:
“It arose at such and such a time.”
After completing his questions, the youth Jivaka said:
“It can be treated.”
The youth Jivaka immediately took an iron trough, filled it with warm water, and asked King Bimbisara to enter it. The King entered. He asked the King to sit in the water, and the King sat.
He asked the King to lie down in the water, and the King lay down. The youth Jivaka then poured water over the King while reciting an incantation, and the King fell asleep. The youth Jivaka swiftly stepped into the water and, with a sharp knife, opened the King’s abscess.
He washed it clean and applied medicine. Once the medicine had been applied, the illness was cured. Hair grew again where the abscess had been, making it look no different from an unaffected place.
After everything was finished, the youth Jivaka replaced the water in the trough, poured water over the King, and recited an incantation. The King awoke and said:
“Treat me now!”
The youth Jivaka replied:
“I have already completed the treatment.”
The King said:
“Has it been cured?”
The youth Jivaka replied:
“It has already been cured.”
The King immediately felt the area with his hand but could not tell where the abscess had been.
The King asked:
“How did you treat it so that not even a trace of the abscess remains?”
The youth Jivaka replied:
“When I treat an illness, how could a trace of the abscess remain?”
The King then assembled the palace women and said:
“This physician, the youth Jivaka, has rendered a great service. I believe I must reward him with abundant wealth.”
The palace women immediately removed their various necklaces and the bracelets and anklets worn on their hands and feet, together with the precious ornaments used to adorn a woman’s body, as well as gold coins, mani jewels, pearls, lapis lazuli, mother-of-pearl, and crystal, and gathered them into a great heap.
The King then summoned the youth Jivaka and said:
“You have cured my illness. I give you these things to repay your kindness.”
The youth Jivaka said to the Great King:
“That is enough, Great King. It is as though these things have already been given to me. I treated the Great King on behalf of Prince Abhaya.”
The King then commanded:
“You must not treat anyone else.[16] You shall treat only me, the Buddha, the Sangha of bhiksus, and the people of the palace.”
This was the second patient treated by the youth Jivaka.
3. At that time, in the city of Rajagriha, there was a householder who continually suffered from headaches, and no physician was able to treat him. One physician told the householder that he would die after seven years. Another said that he would die after six years, another after five years, and so on down to one year. Others said that he would die after seven months, six months, and so on down to one month. Yet another said that he would die after seven days.
The householder himself went to the home of the youth Jivaka and said:
“Treat my illness, and I shall reward you with one hundred thousand taels of gold.”
The youth Jivaka said:
“That is not possible.”
The householder again said:
“I shall reward you with two hundred thousand—three hundred thousand—four hundred thousand taels of gold.”
The youth Jivaka said:
“That is not possible.”
The patient said:
“I shall become your servant, and all my property shall belong to you.”
The youth Jivaka said:
“It is not because the payment is too little that I say I cannot treat your illness. Rather, King Bimbisara previously commanded me: ‘You shall treat only me, the Buddha, the Sangha of bhiksus, and the people of the palace. You must not treat anyone else.’ Therefore, I say that it is not possible. If you now go and obtain the King’s permission, only then will I dare to treat you.”
The householder immediately went and reported to the King:
“I now suffer from a grave illness. I beseech the King to permit the youth Jivaka to treat me.”
The King immediately summoned the youth Jivaka and said:
“There is a householder in the city of Rajagriha who is ill. Can you treat him?”
The youth Jivaka replied, “I can.”
The King said:
“If you can treat him, then go and do so.”
The youth Jivaka then went to the householder’s home and asked:
“What is the nature of your illness?”
The householder replied:
“My illness is such and such.”
The youth Jivaka further asked:
“How did the illness begin?”
The patient said:
“It began in such and such a way.”
The youth Jivaka then asked:
“How long have you been ill?”
The householder said:
“I have been ill for such and such a length of time.”
After completing his questions, the youth Jivaka said:
“I can treat this illness.”
The youth Jivaka then gave the patient salt water to drink, causing him to become thirsty, and afterward gave him wine until he was intoxicated. Next, he bound the patient to a bed and gathered his relatives around him. With a sharp knife, the youth Jivaka opened the patient’s head, spread apart the bones of the skull, and showed his relatives that the patient’s head was full of worms. This was the cause of the illness. The youth Jivaka said to everyone:
“As one physician previously said, the patient would die after seven years. He meant that after seven years the brain would be entirely consumed, and the patient would therefore die. He said this because his perception was not precise.
Other physicians said that he would die after six, five, four, three, two, or one year, thinking that he would die once the brain had been consumed. None of them perceived clearly. Still others said that he would die after seven months, and so on down to one month, but they too did not perceive clearly.
The physician who said that he would die after seven days spoke thus because he understood that within seven days the patient’s brain would be entirely consumed and he would therefore die. This physician alone perceived correctly. If the patient were not treated now, after seven days his brain would be consumed, and he would surely die.”
The youth Jivaka then completely removed the source of the illness from the patient’s head and filled the cavity with cream and honey. He then fitted the skull bones back together, sutured the wound, and applied excellent medicine. The illness was immediately cured; the flesh filled out as before, and the hair grew back, so that the place appeared no different from one that had never been opened.
The youth Jivaka asked the householder:
“Do you remember your earlier promise?”
The householder replied:
“I remember that I previously said, ‘If you cure my illness, I shall become your servant and entrust all my property to you.’”
The youth Jivaka said:
“That is enough, Householder. It is as though you have already given it to me. You need only abide by your earlier words.”
The householder then brought four hundred thousand taels of gold to express his gratitude. The youth Jivaka presented one hundred thousand taels to the King, gave one hundred thousand taels for the support of his father, and kept two hundred thousand taels for his own use. This was the third patient treated by the youth Jivaka.
4. At that time, in the country of Kausambi, the son of a householder had delighted in playing upon a wheel,[17] causing his intestines to become twisted. Food and drink could not be digested, and he could not relieve himself, yet no one in that country was able to treat him. The householder heard that in Magadha there was a highly skilled physician who could cure this illness, so he immediately sent an envoy to report to the King:
“The son of a householder in Kausambi is ill. The youth Jivaka can cure him. We humbly ask the King to permit him to come.”
King Bimbisara summoned the youth Jivaka and asked him:
“The son of a householder in Kausambi is ill. Can you cure him?”
The youth Jivaka replied that he could.
The King said:
“If you can cure him, then go and treat him.”
The youth Jivaka then traveled by carriage to Kausambi. Just as he arrived, the householder’s son had been pronounced dead, and he heard the music of the funeral procession. The youth Jivaka immediately asked:
“What has happened here that there is music and the sound of drums and horns?”
A bystander replied:
“The householder’s son whose illness you came to treat has died. Those are the drums and horns accompanying him to burial.”
The youth Jivaka was highly skilled at distinguishing every kind of sound, so he told them to carry the man back, saying:
“This man is not yet dead.”
When the youth Jivaka said this, they immediately carried the man back.
The youth Jivaka descended from his carriage, took a sharp knife, and cut open the man’s abdomen. He exposed the place where the intestines were twisted, showed it to the patient’s parents and relatives, and said:
“Because he played upon the wheel, his intestines became twisted in this way. For that reason, food and drink could not [853a1] be digested; he was not dead.”
The youth Jivaka then untwisted and cleared the intestines, restored them to their former position, sutured the outer skin, and applied excellent medicine. Afterward, the incision healed and the hair grew back, making the place appear as though it had never been cut.”
The householder’s son rewarded the youth Jivaka with four hundred thousand taels of gold. The son’s wife also gave four hundred thousand taels of gold in gratitude to the man who had restored her husband to life. The patient’s father and mother each likewise gave four hundred thousand taels of gold as a generous reward to the youth Jivaka. This was the fourth illness that the youth Jivaka cured.
5. At that time, the king of Avanti[18] was King Pradyota.[19] For twelve full years he had suffered from headaches, and no physician was able to cure him. The King heard that King Bimbisara had a physician of extraordinary skill who could cure his illness, so he sent an envoy to report to King Bimbisara:
“Pradyota is ill, and the youth Jivaka can cure him. We ask the King to permit the youth Jivaka to come and treat him.”
The King immediately summoned the youth Jivaka and asked:
“Can you cure Pradyota’s illness?”
The youth Jivaka replied:
“I can.”
The King said:
“If you can cure him, then go and treat him.”
The King continued:
“That king was born of a scorpion. Guard yourself well, lest you lose your life.”
The youth Jivaka replied:
“I shall obey.”
The youth Jivaka then went to Avanti, to the residence of Pradyota. He reverently bowed with his head at the King’s feet, stood to one side, and asked the King:
“What are the symptoms of your illness?”
The King replied:
“The symptoms are thus and thus.”
The youth Jivaka asked:
“How did the illness begin?”
The King said:
“It began in such and such a way.”
The youth Jivaka further asked:
“How long has it been since the illness began?”
The patient said:
“It has lasted for this length of time.”
After questioning him methodically, the youth Jivaka said:
“I can cure this illness.”
The King said:
“If the treatment uses clarified butter, or medicine mixed with clarified butter, I cannot take it. If you give me medicine mixed with clarified butter, I will kill you.”
No other kind of medicine could treat this illness. Only clarified butter could cure it.
The youth Jivaka then devised a plan and reported to the King:
“According to my method of treating illness, I ask to be allowed to enter and leave freely in the morning, at noon, in the afternoon, and at night.”
The King said to the youth Jivaka:
“You may enter and leave as you please.”
The youth Jivaka further reported:
“If a precious medicinal ingredient is needed, I must ride swiftly to obtain it. I ask the King’s permission to do so.”
The King immediately provided him with a camel capable of traveling fifty yojanas in a day. The youth Jivaka then gave the King very salty food to eat. Afterward, in a secluded place, he boiled clarified butter to make the medicine, causing it to have the color and taste of water. The youth Jivaka gave the medicine to the King’s mother and instructed her:
“When the King awakens, becomes thirsty, and asks for water, give him this medicine to drink.”
After giving the medicine to the King’s mother, the youth Jivaka immediately mounted the camel capable of traveling fifty yojanas in a day and departed.
The King awoke thirsty and asked for a drink. His mother gave him that liquid medicine to drink. When the medicine had been digested, he detected the smell of clarified butter and said:
“Jivaka gave me clarified butter to drink! He is my enemy—how could he cure my illness? Find him at once and bring him here.”
The envoy immediately went to the place where the youth Jivaka had been staying but could not find him. He asked the gatekeeper:
“Where is the youth Jivaka?”
The gatekeeper said:
“The youth Jivaka mounted the camel that can travel fifty yojanas in a day and has already departed.”
The King grew even more alarmed and said:
“He gave me clarified butter to drink! He is my enemy—how could he possibly cure me?”
At that time, the King had a swift runner named Wu, who could travel sixty yojanas in one day. The King immediately summoned him and said:
“Can you pursue the youth Jivaka?”
The man replied:
“I can.”
The King said:
“Go and summon him back here!”
The King warned him:
“The youth Jivaka is highly skilled. Do not eat any food that the youth Jivaka gives you, for it may be poisoned.”
Wu replied:
“Yes.”
And he acted according to the King’s command.
When the youth Jivaka had traveled halfway and no longer had cause for fear, he stopped to prepare food. Thus Wu, the swift runner pursuing him, caught up with him and said to the youth Jivaka:
“King Pradyota has sent me to summon you.”
Jivaka replied that he would go at once.
The youth Jivaka invited Wu to eat, but Wu refused. The youth Jivaka himself ate half of an amalaka fruit,[20] leaving the other half, and drank half a cup of water, leaving the other half. The youth Jivaka had concealed poison beneath his fingernail, and the poison seeped into the remaining half of the fruit and half cup of water. The youth Jivaka said to Wu:
“I have eaten half the fruit and drunk half the cup of water. Half of each remains here; you may consume them.”
Wu then thought, “The youth Jivaka himself has eaten half the fruit and drunk half the cup of water. Since he is telling me to consume what remains, it surely contains no poison.” Having thought this, Wu immediately ate the remaining half of the amalaka fruit and drank the remaining half cup of water. He immediately began vomiting[21] and could travel no farther. The youth Jivaka placed medicine before Wu and said:
“At such and such a time, take this medicine, and you will recover.”
The youth Jivaka then mounted the camel capable of traveling fifty yojanas in a day and continued on his way.
Afterward, both the King and Wu recovered from their illnesses. King Pradyota sent an envoy to summon the youth Jivaka and said:
“You have cured my illness. I wish to reward you with twice the value of whatever gifts, whether many or few, you received in that other country.”
The youth Jivaka said:
“That is unnecessary, Great King. It is as though you have already bestowed them upon me. I treated the King’s illness solely for the sake of King Bimbisara.”
King Pradyota then sent him a precious robe worth half the kingdom as an expression of gratitude.
The King said to the youth Jivaka:
“You would not consent to my wish, so now I offer you this robe as an expression of gratitude.” This was the fifth patient whom the youth Jivaka treated.
7. At that time, the Blessed One was afflicted with an illness of excess fluid,[22] and said to Venerable Ananda:
“I am afflicted with an illness of excess fluid. It must be treated.”[23]
Having heard the Blessed One say this, Venerable Ananda went to Jivaka Komarabhacca in the city of Rajagriha and said:
“The Tathagata is afflicted with an illness of excess fluid and requires treatment.”
Jivaka Komarabhacca accompanied Ananda to the Buddha, bowed with his head at the Buddha’s feet, then withdrew and stood to one side. He addressed the Buddha:
“Is the Tathagata afflicted with an illness of excess fluid?”
The Buddha said:
“It is so, Jivaka Komarabhacca. The Tathagata wishes to undergo treatment.”
Jivaka Komarabhacca addressed the Buddha:
“How many purgations does the Tathagata require?”
The Buddha said:
“Thirty are required.”
Jivaka Komarabhacca then went with Ananda to the city of Rajagriha, obtained three bundles of utpala flowers,[24] and brought them home. Jivaka Komarabhacca fumigated one bundle with medicine and empowered it with an incantation. He instructed that it be offered to the Tathagata to smell, whereupon it would induce ten purgations.
He fumigated the second bundle with medicine and empowered it with an incantation, instructing that it be offered to the Tathagata to smell, whereupon it would induce another ten purgations. He then fumigated the third bundle with medicine and empowered it with an incantation, instructing that it be offered to the Tathagata to smell, whereupon it would induce nine purgations. Afterward, upon drinking a handful of hot water,[25] one further purgation would occur.
Jivaka Komarabhacca accordingly placed the three bundles of flowers in Venerable Ananda’s hands. Venerable Ananda carried the flowers out of the city of Rajagriha and went to the Blessed One. He offered one bundle of flowers to the Blessed One.
When the Blessed One smelled it, ten purgations immediately occurred. Ananda offered the second bundle, and another ten purgations occurred. With the third bundle, nine purgations occurred.
Jivaka Komarabhacca had forgotten to instruct Venerable Ananda to offer hot water to the Buddha. But the Blessed One clearly knew what was in Jivaka Komarabhacca’s mind, so he summoned Ananda and told him to bring hot water. Hearing the Buddha’s instruction, Ananda immediately brought hot water and offered it to the Buddha.
The Buddha then drank a handful of hot water. The illness of excess fluid was immediately cured, and the bodily winds were thereby brought into harmony.
8. At that time, King Bimbisara heard that the Buddha was ill. Escorted by eighty-four thousand people, he went to the Blessed One, respectfully bowed and inquired after him, then withdrew and sat to one side.
At that time, King Udayana heard that the Blessed One was ill and also led seventy thousand people to visit him. King Pradyota came with sixty thousand people. King Brahmadatta came with fifty thousand people. Queen Mallika, Rishidatta, and Purana also came.
The Four Great Heavenly Kings came with their retinues and attendants. Sakra, Lord of the Devas, came with the devas of the Heaven of the Thirty-Three. Prince Yama came with the devas of the Yama Heaven. The king of the Tusita Heaven came with the devas of Tusita. The king of the Heaven of Delight in Creation came with the devas of that heaven. The king of the Heaven of Freely Enjoying the Creations of Others came with the devas of that heaven. King Brahma came with the assembly of Brahma devas. The heavenly king Mahesvara came with the Mahesvara devas. They all went to the Blessed One, bowed with their heads at his feet, and then stood to one side.
At that time, Venerable Sariputra also went with five hundred bhikkhus to the Blessed One, bowed with his head at the Blessed One’s feet, then withdrew and stood to one side.
The bhikkhuni Mahaprajapati heard that the Blessed One was ill and also came with five hundred bhikkhunis; Anathapindika came with five hundred upasakas; and Visakha Migaramata came with five hundred upasikas. They went to the Blessed One and respectfully bowed with their heads and faces to the ground and inquired after him. [855a1]
At that time, Devadatta heard that the Blessed One was ill and also went to the Blessed One, bowed with his head and face at the Blessed One’s feet, and sat to one side. Seeing the fourfold assembly gathered before the Blessed One, Devadatta conceived this thought: “I can now take the same medicine as the Buddha, thereby causing the fourfold assembly to come and inquire after me.” Having thought this, he went to Jivaka Komarabhacca and said:
“I wish to take the same medicine that the Buddha took. Can you give it to me?”
Jivaka Komarabhacca said:
“The medicine used by the Blessed One is called Narayana.[26] This medicine cannot be taken by just anyone. Only a wheel-turning king, a bodhisattva who has attained fulfillment, or the Tathagata can take it.”
Devadatta said:
“If you do not give it to me, I will harm you.”
Fearing for his life, Jivaka Komarabhacca then gave the medicine to Devadatta. Because he took this medicine, Devadatta became gravely ill. Both his body and mind were tormented by suffering. He was alone and forsaken, with no one coming or going to visit him and no relatives to care for him. Devadatta thought to himself: “As I am now, there is no one who can save me. There is only the Tathagata.”
At that time, the Blessed One knew that Devadatta was thinking this. From Mount Gridhrakuta, he emitted from his body a “medicine-bestowing” light[27] that shone upon Devadatta, immediately bringing all his illness and suffering to an end. Not long after Devadatta had recovered, he went to the crossroads throughout the city of Rajagriha and proclaimed:
“Prince Siddhartha relinquished the station of a wheel-turning king and renounced the household life to practice the Way. Now he makes his living as a physician. How do I know this? I myself have just been cured, and therefore I know.”
The bhikkhus heard of this. Among them, those who had few desires, were content, practiced asceticism, delighted in training in the precepts, and possessed a sense of shame reproached Devadatta: “The Tathagata extended his compassion toward you; why do you not know to repay his kindness?”
The bhikkhus then went to the Blessed One, bowed with their heads at his feet, and addressed the Buddha:
“How extraordinary! The Blessed One extended his compassion toward Devadatta, yet Devadatta did not repay his kindness.”
The Buddha told the bhikkhus:
“It is not only today that I have extended my compassion toward Devadatta without receiving his gratitude in return. In a past life, there was a king named Giver of All,[28] who ruled over Jambudvipa. At that time, the land of Jambudvipa was broad and level, its people numerous, prosperous, and exceedingly happy. In those days, Jambudvipa had eighty-four thousand cities, five hundred billion villages, and sixty thousand frontier towns. At that time, a sick man came to King Giver of All and said to the king:
“‘I now have no one to save me. There is only the king.’
“The king then assembled all the renowned physicians of Jambudvipa, showed them this sick man, and asked the skilled physicians:
“‘What medicine does this sick man require?’
“After examining his illness, the skilled physicians replied:
“‘For this man’s illness, an ordinary person cannot provide the medicine. Only bodhisattvas who have attained fulfillment can provide the remedy.’
“The king asked:
“‘What medicine is required?’
“The skilled physicians said:
“‘If this sick man can obtain fresh flesh and blood compassionately given by a bodhisattva and consume them for twenty-nine days, only then will he recover.’
“King Giver of All conceived this thought: ‘Birth and death extend endlessly; beings revolve without limit and undergo manifold sufferings. Whether they fall into hell, among hungry ghosts, or among animals, their hands and feet are severed, their ears and noses cut off, their eyes gouged out, and their heads split open. In the end, what benefit is there in any of it?’ The king then entrusted the affairs of state to his ministers, entered a secluded place, and contemplated the four immeasurable states of mind. King Giver of All then used a sharp knife to cut flesh from his thigh and ordered someone to take it to the sick man to eat. This continued for twenty-nine days. Afterward, the king asked the messenger:
“‘How is the sick man?’
“The messenger reported to the king:
“‘The sick man has recovered.’
“The king said, ‘Bring him here so that I may see him.’
“The messenger immediately bathed the sick man, dressed him in new garments, and brought him before the king. The king asked:
“‘How is your illness?’
“The sick man said:
“‘I have recovered.’
“The king said:
“‘Very well. You may depart as you please.’
“When the man went out through the gate, his right foot struck a stone and began to bleed. Another person saw this and asked:
“‘Good man! Why is your foot bleeding?’
“The man then said:
“This lawless king! This wicked king! This king of unlawful lust! This king infatuated with wrong views! I struck my foot against the door bolt in his house, and thus my foot was injured and bled like this.”
Everyone said:
“Never has there been anyone as ungrateful as this man. For twenty-nine days, King Sarvadada took flesh and blood from his own body to cure his illness, yet he has shown the King no gratitude and has even uttered words of resentment!”
The Buddha told the bhikkhus:
“King Sarvadada at that time was none other than I myself. The sick man at that time was Devadatta in the present. In a former life, I showed loving-kindness and compassion toward Devadatta, yet received no gratitude. It is the same now: he has never shown gratitude.”
At that time, the Blessed One spoke this verse concerning Devadatta:
All mountains and all seas,
I do not consider heavy.
But one who does not repay kindness—
That I consider heavy.
One who does not requite a kindness
Is like a foul and loathsome leper;
Or like one afflicted with white leprosy—
Such is one who shows no gratitude.
“Therefore, bhikkhus, you should always be mindful of repaying kindness. You should train in this way.”
At that time, Jivaka Komarabhacca attended to the Blessed One’s illness and cured it by administering a purgative decoction together with the flesh of a wild bird. This was the sixth patient whom Jivaka Komarabhacca cured.
III. ROBES OFFERED BY DONORS
1. Jivaka’s Request
One day, Jivaka Komarabhacca brought a precious robe[29] to the Blessed One, bowed with his head at the Blessed One’s feet, then stepped back and stood to one side. He addressed the Blessed One:
“I have treated the illnesses of kings and great ministers, and have sometimes received an entire territory or a village. I humbly ask the Blessed One to grant me one request.”
The Buddha said:
“I do not grant anyone a request that exceeds what is proper to request.”[30]
Jivaka Komarabhacca again said:
“I ask for a pure request.”[31]
The Buddha said:
“What is this pure request?”
Jivaka Komarabhacca replied:
“This precious robe, which I received from King Pradyota, is worth half a kingdom. I humbly ask the Blessed One, out of compassion for me, to accept it. From this day forward, may the Blessed One permit bhikkhus, according to their preference, to wear either robes offered by donors or rag robes.”
The Blessed One consented by remaining silent. Knowing that the Blessed One had consented, Jivaka Komarabhacca poured water from a golden ablution vessel to wash the Buddha’s hands and then offered him the exceedingly precious robe. Out of loving compassion, the Buddha accepted it for his sake. Jivaka Komarabhacca bowed with his head at the Blessed One’s feet, then stepped back and sat to one side. The Buddha taught Jivaka Komarabhacca various Dharma teachings, causing joy to arise in him. Jivaka Komarabhacca then bowed to the Buddha and took his leave.
Thereupon, because of this matter, the Blessed One assembled the Sangha of bhikkhus and taught the Dharma in accordance with their needs. By countless skillful means, he praised the ascetic practices, the observance of proper deportment, fewness of desires, contentment, wisdom, and delight in the life of renunciation. The Buddha told the bhikkhus:
“Among all kinds of precious robes, this robe is foremost. Just as a cow yields milk, from milk comes curd, from curd comes butter, from butter comes clarified butter, and from clarified butter comes ghee, the finest essence, so too is this robe: among all kinds of robes, it is foremost. From this day forward, I permit bhikkhus, according to their preference, to wear either robes offered by donors or rag robes.”
2. Various Kinds of Precious Robes
At that time, when King Bimbisara heard that the Buddha had permitted bhikkhus to keep robes offered by donors, he offered the precious kambala robe he was wearing to a bhikkhu. The bhikkhus did not accept it, saying:
“The Buddha has not yet permitted us to keep this kind of precious robe.”
The bhikkhus reported the matter to the Buddha. The Buddha said:
“From this day forward, I permit you to keep precious kambala robes.”
Later, the King again sent someone to bring a precious kūla robe.[32] The bhikkhus did not dare accept it because the Buddha had not yet permitted them to keep precious kūla robes. The bhikkhus reported the matter to the Buddha. The Buddha said:
“From this day forward, I permit you to keep them.”
The group of six bhikkhus kept woolen kūla robes that were both broad and long. The bhikkhus reported this matter to the Buddha. The Buddha said:
[855a1] “You may not keep them.”
The Buddha continued:
“From this day forward, I permit bhikkhus to keep kūla robes that are three cubits wide and five cubits long, with wool three fingerbreadths in length, but only after they have been formally assigned to another.”
At that time, Jivaka Komarabhacca heard that the Buddha had permitted bhikkhus to keep robes offered by donors. He therefore sent someone to offer the bhikkhus a short-haired kūla robe of the kind worn by kings. The bhikkhus did not dare accept it, saying that the Buddha had not yet permitted them to keep this kind of short-haired kūla robe. The bhikkhus reported this matter to the Buddha. The Buddha said:
“From this day forward, I permit you to keep them.”
3. Receiving and Distributing Robes
At that time, lay devotees in Rajagriha heard that the Buddha had permitted bhikkhus to keep robes offered by donors. They therefore sent people to offer the bhikkhus many kinds of fine robes. The bhikkhus did not know what to do, so they went and reported the matter to the Buddha. The Buddha said:
“I permit you to receive and distribute them.”
The bhikkhus did not know how they should distribute them. The Buddha said:
“You should count whether the number of people is large or small. If there are ten people, divide the robes into ten shares; if there are one hundred people, divide them into one hundred shares.”
When the robes were being distributed, some were fine and some were inferior, and the bhikkhu distributing them hurriedly took his own share. The Buddha said:
“You may not do this. You should appoint another person to distribute them and have someone else take the shares.”
That person then took his own share. The Buddha said:
“You may not take your own share; the shares should be distributed by drawing lots.”
That bhikkhu drew his own lot. The Buddha said:
“When distributing the shares, you may not draw your own lot. When the lots are drawn, they must not be visible.”
At that time, there was a piece of precious robe cloth of the kind worn by kings that could not be divided. The Buddha permitted it to be cut into pieces for distribution. From that day forward, he permitted knives to be used for cutting cloth.
At that time, a bhikkhu received unwashed cloth. The Buddha permitted him either to wash it himself or to have someone else wash it. A basin was then needed for washing, so the Buddha permitted the use of a washing basin. When there was no washing board, the Buddha permitted them to procure one. When scissors were needed for cutting, the Buddha permitted them to procure scissors for use.
4. Robes Made of Cut Pieces
When the Blessed One traveled through the countryside from Rajagriha toward the south, he saw along the road fields whose plots were skillfully enclosed by embankments. Seeing this, the Buddha said to Venerable Ananda:
“Do you see these fields?”
The Venerable One replied:
“Yes, Blessed One, I see them.”
The Buddha asked Ananda:
“Can you establish a pattern for the bhikkhus’ robes in this manner?”
The Venerable One replied:
“Blessed One, I can establish such a pattern.”
The Buddha told the Venerable One:
“You should return and instruct the bhikkhus.”
Thereupon, Venerable Ananda returned to Rajagriha and taught the bhikkhus to sew robes from cut pieces in this manner: this is the long strip, this is the short strip,[33] this is the panel,[34] this is the first seam, this is the second seam, this is the central seam, and these are the panels extending toward both sides.[35]
At that time, in Rajagriha, a great many bhikkhus began wearing robes made of cut pieces.[36] After the Blessed One had traveled through the southern countryside and returned to Rajagriha, he saw that a great many bhikkhus were wearing robes made of cut pieces, and he said:
“Ānanda is intelligent and possesses great wisdom. Though I have spoken only briefly, he is able to explain the meaning extensively. The disciples of the Tathagatas, the Unattached Ones, of the past wore Dharma robes such as these, just as I do now. The disciples of the Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones, of the future will also wear Dharma robes such as these, just as I do now. Because the robes of śramaṇas are cut with a knife and sewn together, they will not be taken by hostile thieves. From now on, the bhikkhus are permitted to cut and sew the antarvāsa robe, the uttarāsaṅga robe, and the saṅghāṭi robe.”
At that time, the bhikkhus cut and sewed the antarvāsa robe and wore it next to the body. The outer panels along the border quickly wore out, and dust entered between the panels. From then on, they were permitted to sew an antarvāsa robe without cutting it into panels. When the bhikkhus wore cut-and-sewn uttarāsaṅga and saṅghāṭi robes, the outer panels along the border also quickly wore out, and damp dust entered within. The Buddha said:
“From now on, you are permitted to wear cut-and-sewn uttarāsaṅga and saṅghāṭi robes, but the outer panels along the border should be sewn in a crow’s-foot pattern, or the outer panels along the border should be sewn with a hem, or they should be sewn in a horse-tooth pattern.”
The bhikkhus did not know how many panels should be sewn. The Buddha said:
“A robe should be sewn with five panels, not six. It should be sewn with seven panels, not eight. It should be sewn with nine panels, not ten. This applies up to nineteen panels; it should not be sewn with twenty panels. If it exceeds this number of panels, it may not be kept.”
At that time, a bhikkhu entered the house of a layperson wearing his nirvāsaṇa[37] folded the wrong way. It came undone and exposed his body. The bhikkhus reported this to the Buddha. The Buddha said:
“You must not do this. You are permitted to make a cord with which to fasten it.”
At that time, the group of six bhikkhus kept and used beautifully colored fastening cords. The Buddha said:
“You must not keep or use beautifully colored cords such as these.”
The bhikkhus made them from brocade. The Buddha said:
“They must not be made from brocade.”
The bhikkhus kept and used white cords. The Buddha said:
“They must not be made white. You are permitted to dye them the color of kāṣāya robes and then keep and use them.”
The group of six bhikkhus made waistbands that were both broad and long. The bhikkhus reported this to the Buddha. The Buddha said:
“They must not be made in this way. You are permitted to make them seven fingerbreadths wide and long enough to encircle the waist three times. If you receive one that has already been made, it should be folded into two, three, or four layers. If three or four layers become disarranged, you are permitted to sew them together. If it is too short, you are permitted to attach an additional cord. If it is frail and you fear that frequent fastening will cause it to break quickly, you should make a ring or a hook.”
The bhikkhus made the rings and hooks from precious materials. The Buddha said:
“They must not be made from precious materials. They should be made from bone, ivory, horn, iron, copper, pewter, lead, zinc, thread, wood, or glue.”
The bhikkhus did not know how to attach the hook. The Buddha said:
“Use thread to sew it on, or pierce a hole and tie it in place.”
At that time, the bhikkhus tied them on, but they continually became damaged and broke. The Buddha permitted them to make repairs. Yet they did not know how to repair them. The Buddha instructed them either to fold the material over and sew it with thread, or, if the end of the cord was frayed and damaged, to mend it by sewing with thread, or to patch it.
At that time, a bhikkhu entered a village without fastening his saṅkakṣikā.[38] As he walked, the robe fell away and exposed his body. The Buddha said:
“You must not enter a village without fastening your robe. You are permitted to tie it with a cord or sew it in place.”
At that time, Venerable Śāriputra entered the house of a layperson. The wind blew, causing his cut-and-sewn robe to slip from his shoulder. The bhikkhus reported this to the Buddha. The Buddha said:
“You are permitted to place a ring or hook at the shoulder.”
The Blessed One was staying in the city of Rājagṛha and traveling through the countryside with one thousand two hundred and fifty bhikkhus. At that time, most of the bhikkhus carried their robes, either placing them on their heads, draping them over their shoulders, or wrapping them around their waists. There was then a bhikkhu named Già-phạm-bà-đề,[39] who went to the bank of the Ganges where the Buddha wished to cross.
Using his spiritual power, he parted the waters so that the Buddha could cross. After the Buddha had crossed the river, he saw that many of the bhikkhus were carrying their robes, either placing them on their heads, draping them over their shoulders, or wrapping them around their waists. Seeing this, he thought: “These bhikkhus are carrying so many robes.
I should establish a limit for the bhikkhus, determining how many robes they may possess, whether many or few. If they exceed that number, they shall not be permitted to keep them.”
5. The Courtesan of Vaiśālī
The Blessed One traveled through the countryside from the country of Vṛji and arrived at Vaiśālī. At that time, Am-bà-la-bà-đề heard that the Buddha, together with one thousand two hundred and fifty bhikkhus, was traveling through the countryside and had arrived at Vaiśālī. She immediately rode in a carriage to the place where the Blessed One was staying.
From afar, she saw the Blessed One, dignified and adorned with the excellent marks. Reverence and joy arose in her heart, and she immediately descended from her carriage and proceeded on foot to the Blessed One. She bowed with her head at his feet and then withdrew to stand to one side.
The Buddha then taught her the Dharma, exhorting and guiding her so that joy arose within her. After hearing the Buddha teach the Dharma, Am-bà-la-bà-đề rejoiced greatly and said to the Buddha:
“I humbly beseech the Blessed One and the Sangha of bhikkhus to accept my invitation to take a meal tomorrow morning and to spend one night in my garden.”[40]
The Blessed One gave his consent by remaining silent. Knowing that the Buddha had consented, Am-bà-la-bà-đề bowed with her head at his feet, circumambulated the Buddha, and then departed.
The Blessed One was staying in Am-bà-la’s garden at Vaiśālī.
The Licchavis[41] heard that the Buddha, together with one thousand two hundred and fifty disciples, was traveling through the countryside and had arrived at Vaiśālī. They immediately donned various kinds of garments, adorned themselves with jeweled necklaces, and rode in various kinds of carriages to welcome the Blessed One. Some Licchavis wore azure garments and jeweled necklaces, drove azure carriages drawn by azure horses, and had attendants who were also dressed in azure.
Their swords, spears, banners, and parasols were likewise azure. Their jewels, plumes, and fly-whisks were blue, yellow, red, white, and black, and their horses, carriages, and attendants were adorned in the same manner. Five hundred Licchavis thus came to the Buddha.
As Am-bà-la-bà-đề was returning after welcoming the Buddha, she encountered the Licchavis on the road. Neither side was willing to yield the way, and so the canopies of their carriages [856a1] collided. An elder among the Licchavis asked Am-bà-la-bà-đề:
“Why did you not yield the road, but pressed so close that the canopies of our carriages collided?”
Bà-đề replied:
“It is because I have invited the Buddha and the Sangha to stay in my garden. My entire mind is directed toward the Buddha, and therefore I paid no attention to anything else.”
The Licchavi said:
“I will give you one hundred thousand measures of gold if you will relinquish to me the privilege of inviting the Buddha and making offerings to him. Will you agree?”[42]
Bà-đề said:
“I have already invited the Buddha and the Sangha to spend the night in my garden. How could I change this?”
The Licchavi said:
“I will give you two hundred thousand measures of gold, and even as much as one million six hundred thousand, so that I may invite the Blessed One and make an offering of the midday meal.”
Am-bà-la-bà-đề replied each time:
“That is impossible.”
The Licchavi again said:
“I will give you half the wealth of the country. Will you allow me to invite the Buddha to take a meal?”
Am-bà-la-bà-đề said:
“Even if you gave me the whole country of Vaiśālī, I still could not change my decision.”
“Why is that?”
“Because I have vowed to invite the Buddha and the Sangha to my garden and make offerings to them.”
At that time, the five hundred Licchavis became angry, raised their hands, and said:
“Am-bà-la-bà-đề has outdone us.”
Having said this, they immediately drove their carriages to Am-bà-la’s garden.
The Blessed One was in that garden, teaching the Dharma while surrounded by an innumerable assembly. Seeing the five hundred Licchavis approaching from afar, he said to the bhikkhus:
“Any bhikkhu who has not seen the devas of the Heaven of the Thirty-three setting out on an excursion should look upon these Licchavis. When the devas of the Heaven of the Thirty-three wish to set out on an excursion, they appear no different from these Licchavis.”
The Buddha told the bhikkhus:
“Be careful and mindful, and maintain proper deportment. This is my instruction.
“Bhikkhus, what does it mean for you to be careful and mindful?
“A bhikkhu contemplates the body in the body internally and abides in right mindfulness; he strives diligently, maintains mindfulness without distraction, and subdues avarice, envy, and worldly sorrow. He contemplates the body in the body externally and abides in right mindfulness; he strives diligently, maintains mindfulness without distraction, and subdues avarice, envy, and worldly sorrow. He contemplates the body in the body both internally and externally; likewise, he contemplates feelings, mind, and dharmas. In this way, a bhikkhu attains a rightly composed mind.
“Bhikkhus, what is meant by maintaining proper deportment?
“Whether going out or coming in, bending or stretching, lowering or raising his head, carrying his robe and bowl, eating, drinking, taking medicine, defecating or urinating, sleeping or waking, going or returning, sitting or standing, speaking or remaining silent, a bhikkhu always keeps his mind single-pointed. This is called a bhikkhu’s maintenance of proper deportment.”
At that time, five hundred Licchavis of Vesali arrived at the place where the carriages were to be left, dismounted, and proceeded on foot to the Blessed One. They bowed with their heads at his feet and sat to one side. When the five hundred Licchavis were in the Buddha’s presence, their majestic splendor vanished.
Only the supremely majestic radiance of the Buddha, the Blessed One, amid the great assembly remained beyond compare. Just as the sun traversing an autumn sky unobscured by any cloud shines with incomparable splendor, so too, amid the five hundred Licchavis, the Blessed One’s spiritual virtue, renown, and noble appearance were beyond compare. At that time, there was in the assembly a brahmin named Tân-kỳ-dương-nâu.[44] The brahmin rose from his seat, bared his right shoulder, knelt with his right knee on the ground, and addressed the Buddha:
“I have something I wish to say.”
The Buddha said, “You may speak.”
The brahmin then recited verses before the Buddha in praise of the Tathagata:
The king of Magadha has gained great benefit;
The king of Anga bears his jeweled armor.
The Buddha has appeared within this land,
His voice resounding like the Snow Mountains.
Like the fragrance of a stainless lotus,
Which, upon blooming, spreads its perfume,
I now behold the Buddha’s radiance,
Like the sun when it has newly risen;
Like the moon high in the sky,
Unobscured by any cloud.
The Blessed One is also thus,
Shining brilliantly throughout the world.
I behold the Buddha’s wisdom,
Like a bright torch in the night;
He gives the world the eye of light
And resolves all doubts and uncertainties.
The Licchavis said to the brahmin:
“We ask you to recite these verses again.”
The brahmin recited the verses three times. Considering them excellent verses, the Licchavis rewarded him with five hundred robes. After receiving the robes, the brahmin presented them to the Buddha, beseeching him compassionately to accept them on their behalf.
At that time, the Blessed One told the Licchavis:
“There are five precious things that are difficult to encounter in the world. 1. The appearance of a Buddha, a Blessed One, in the world is a precious thing difficult to encounter. 2. When a Buddha has appeared in the world, the opportunity to hear his teaching is a precious thing difficult to encounter. 3. When a Buddha has appeared in the world, to hear him teach the Dharma and to believe and understand it is a precious thing difficult to encounter. 4. When a Buddha has appeared in the world, to hear him teach the Dharma and to practice in accordance with the Dharma is a precious thing difficult to encounter. 5. To attain right faith and joyful aspiration is a precious thing difficult to encounter.”
When the five hundred Licchavis heard the Buddha teach and guide them through various skillful means, they rejoiced greatly and addressed him:
“We ask permission to invite you and the Sangha of bhikkhus to receive a meal tomorrow.”
The Buddha said:
“I have already accepted Ambapali’s invitation.”
The five hundred Licchavis raised their hands and said:
“Ambapali has surpassed us!”
Having spoken thus, they rose from their seats, approached the Buddha, reverently bowed with their heads at his feet, circumambulated him, and departed.
Ambapali then returned home and fully prepared many kinds of delicious and nourishing food and drink. Early the next morning, at the proper time, she went to invite the Blessed One to partake of the meal. The Blessed One put on his robe, took up his bowl, and, accompanied by one thousand two hundred and fifty bhikkhus of the Sangha, went to Ambapali’s home and sat upon the prepared seats.
Ambapali then served the Buddha and the Sangha of bhikkhus with all kinds of delicious and nourishing food and drink. When the Buddha had finished his meal, Ambapali received his alms bowl and placed it on the ground. She brought a golden water vessel and washed his hands, then approached the Buddha and said:
“There are many parks in this land of Vesali, but the scenery in this park is the most beautiful. I now offer it to the Blessed One as a place of repose. May the Blessed One accept it.”
The Buddha said:
“You should offer it to the Buddha and the Sangha of the four quarters. Why is this? If a park belongs to the Buddha, then the things within the park, or any dwelling and the things within that dwelling, or any alms bowl, robe, sitting cloth, or needle case—as with a shrine of the Buddha—cannot be used by any devas, naga spirits, brahmas, sramanas, brahmins, gods, or humans throughout the world.”
Ambapali said:
“Then I offer it to the Buddha and the Sangha of the four quarters. May you accept it.”
The Buddha compassionately accepted it and bestowed this dedicatory blessing:
Those who build monasteries and shrines,
Plant orchards of fruit-bearing trees,
Make bridges and ferries for travelers,
Provide water and fruit in desolate places,
And always offer places of lodging—
For people such as these,
Merit increases day and night.
Ever observing the precepts according to the Dharma,
Such people advance upon the wholesome path.
Ambapali then took a low seat and sat to one side. The Blessed One delivered teachings that caused her to rejoice greatly. While still seated, she was freed from the dust and defilements and attained the pure Dharma-eye. She saw the Dharma, attained the Dharma, and accomplished realization of the fruit. She addressed the Buddha:
“From this day forward, I take refuge in the Buddha, the Dharma, and the Sangha and become a female lay disciple. For the rest of my life, I will abstain from killing living beings, and so forth, through abstaining from drinking intoxicants.”
Having heard the Buddha teach the Dharma through various skillful means, Ambapali rejoiced greatly. She rose from her seat, reverently bowed with her head at his feet, and departed.
6. The Three Robes
At that time, while the Blessed One was contemplating in a secluded place, this thought arose in his mind: “The bhikkhus carry many robes with them while traveling. Some carry robes upon their heads. Some drape them over their shoulders. Others wrap them around their waists.” Having observed this, he thought: “I should prescribe how many robes the bhikkhus may possess, so that they do not keep too many.”
That day, the Blessed One sat in the open air. During the first watch of the night, he wore one robe. By midnight he felt cold, so he put on a second [857a1] robe. During the last watch of the night, he still felt cold, so he put on a third robe. The Blessed One then thought: “In future generations, good men will not be able to endure the cold; they should therefore be permitted to possess a complete set of three robes. I should permit the bhikkhus to possess three robes, but no more.”
Early the following morning, because of this matter, the Blessed One assembled the Sangha of bhikkhus and said:
“While in a secluded place, I reflected: ‘Bhikkhus carry many robes with them while traveling. Some bear robes upon their heads. Some drape them over their shoulders.
Others wrap them around their waists.’ Having seen this, I thought: ‘I should prescribe how many robes bhikkhus may possess, so that they do not keep too many.’ I myself sat in the open air. During the first watch of the night, I wore one robe; by midnight, I felt cold. I put on a second robe; by the last watch of the night, I still felt cold, so I put on a third robe.
Then I thought: ‘In future generations, good men will be unable to endure the cold; therefore, they should be permitted to possess a complete set of three robes.’ I prescribe that bhikkhus may possess three robes, but no more. From now on, bhikkhus are permitted to possess three robes; they must not possess any beyond that number.”
At that time, at a certain dwelling place, the Sangha of the four directions received a precious sanghati and used it to make bedding. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha said:
“It should be exchanged for something else, which may then be used as appropriate.”
The bhikkhus did not know whom to send to make the exchange and reported the matter to the Buddha. The Buddha said:
“A bhikkhu is permitted to take it and exchange it. Or a worker serving the Sangharama may be sent; or a novice or upasaka may take it and exchange it; or the donor may personally exchange it. What is received may then be used as appropriate.”
The Blessed One was in the country of Bhaddiya. A bhikkhu received a soma robe and reported the matter to the Buddha. The Buddha said:
“It is permitted to be used.”
A bhikkhu received a rahuta robe,[45] and reported the matter to the Buddha. The Buddha said:
“It is permitted to be used.”
A bhikkhu received an atahuta robe,[46] and reported the matter to the Buddha. The Buddha permitted it to be possessed and used.
At that time, the group of six bhikkhus possessed robes of brilliant colors. The Buddha said:
“They must not be possessed.”
The group of six bhikkhus then possessed brocade robes of brilliant colors. The Buddha said:
“Brocade robes must not be possessed. White robes should be dyed the color of kasaya before being possessed.”
The group of six bhikkhus then wore robes with uncut, unslit fringes.[47] The Buddha said:
“They must not be possessed.”
The group of six bhikkhus then used brocade to make fringes for their robes. The Buddha did not ‹permit them to be possessed or used.›
The group of six bhikkhus then possessed phanadashi robes.[48] The Buddha said:
“They must not be possessed. You foolish men! I prescribe one thing, yet you make another!”
The Blessed One was in the country of Varanasi. A donor had invited the Sangha to a meal. It is the customary practice of all Buddhas that, when they do not attend the meal invitation, they remain at the dwelling and inspect the rooms. While inspecting the rooms, the Buddha saw a bhikkhu spreading his sanghati on the ground, intending to sew a patch of cloth onto it. Seeing this, the Buddha approached the bhikkhu and asked:
“Why have you spread your robe on the ground?”
The bhikkhu replied:
“When I wear it with the inner side turned outward, I want this patch to be visible.”
The Buddha said:
“Excellent! Excellent! Bhikkhu, what you are doing is proper.”
When the bhikkhus had finished their meal and returned, the Blessed One, on account of this matter, assembled the Sangha of bhikkhus and said:
“After the bhikkhus had gone to receive their meal, I inspected the rooms and saw a bhikkhu spreading his robe on the ground, intending to sew a patch of cloth onto it. Seeing this, I approached the bhikkhu and asked why he had spread his robe on the ground. The bhikkhu replied, ‘When I wear it with the inner side turned outward, I want this patch to be visible.’ I then praised him, saying, ‘Excellent! Excellent! What you are doing is proper.’
“From now on, when bhikkhus make new robes, they are permitted to make the antaravasa with one layer, the uttarasanga with one layer, and the sanghati with two layers. If the robes are old, they are permitted to make the antaravasa with two layers, the uttarasanga with two layers, and the sanghati with four layers. If they are refuse-rag robes, the number of layers may be determined as desired.”
The Blessed One was in the country of Alavi. The Sangha received well-fashioned robes,[49] and the Buddha permitted them to be possessed and used. They received brocade robes, but the Buddha did not permit them to be used. The bhikkhus received mosquito nets, and the Buddha permitted them to be used.
At one time, the Blessed One was in the country of the Vajjis, traveling among the people. He arrived at Mount Sumsumaragiri, in the Frightful Forest, and stayed in the Deer Park. At that time, Prince Bodhi had built a new palace hall, but no ascetic or brahmin had yet entered it. Everyone was waiting. One day, the Prince heard that the Buddha, traveling among the people from the country of the Vajjis, had arrived at Mount Sumsumaragiri, in the Frightful Forest, and was staying in the Deer Park. He then sent for Sajja, the son of a brahmin, and said:
“On my behalf, go to the Buddha, bow your head at his feet, and inquire whether the Blessed One’s walking and standing are comfortable, whether he has little illness and little affliction, and whether he dwells at ease. Then say: ‘I invite the Buddha and the Sangha to accept my invitation to a meal.’ Also say to the Buddha: ‘I have just built a new palace hall, but no ascetic or brahmin has yet entered it. All the people are eagerly waiting.
I respectfully entreat the Buddha to come and be seated there first. If Prince Bodhi sits there afterward, he will gain immeasurable merit.’” At that time, Sajja, the son of the brahmin, bowed his head at the Prince’s feet and then went to the Blessed One. He respectfully exchanged greetings with him, withdrew, sat to one side, and said to the Blessed One:
“Prince Bodhi bows his head at the Blessed One’s feet and inquires after the Blessed One: Is your walking and standing comfortable? Do you have little illness and little affliction? Do you dwell at ease? Prince Bodhi respectfully invites the Buddha and the Sangha to accept his invitation to a meal. Prince Bodhi has just completed a new palace hall, but no ascetic or brahmin has yet entered it. All the people are eagerly waiting. He respectfully entreats the Buddha to come and be seated there first. If the Prince sits there afterward, he will gain immeasurable merit.”
The Blessed One accepted by remaining silent. Sajja, the son of the brahmin, knowing that the Buddha had accepted, rose from his seat, circumambulated the Buddha, took his leave, and returned to the Prince. He reported:
“The ascetic Gautama has accepted the invitation to the meal by remaining silent. Now is the appropriate time.”
The Prince had various delicious and nourishing foods and drinks prepared. When the night had passed and morning came, he had the palace hall swept and cleaned, and had fine new cloth spread from the steps into the hall.
When the time came, he sent a messenger to invite the Buddha to the meal. The Blessed One donned his robe, took his bowl, and, accompanied by one thousand two hundred and fifty bhikkhus of the Sangha, went to Prince Bodhi’s residence. The Prince then went outside the gate to welcome him. Seeing the Buddha approaching from afar, he went forward, bowed his head at the Buddha’s feet, and attended upon him as he entered, like an obedient disciple. The Blessed One entered the Prince’s residence first and stood there silently.
The Prince said:
“I respectfully invite the Blessed One to step upon the cloth and walk up into the hall, so that I may gain merit and happiness.”
A second and a third time, the Prince made the same request of the Blessed One.
The Blessed One remained silent and turned to look at the Venerable Ananda. The Venerable Ananda understood that the Buddha did not wish to step upon the new cloth and walk over it, for the future benefit of sentient beings.
The Venerable Ananda said to the Prince:
“Have this cloth rolled up. The Tathagata does not wish to step upon it and walk over it, for the future benefit of sentient beings.”
The Prince quickly had the cloth rolled up and invited the Buddha to ascend the hall so that he might gain merit. Only then did the Buddha ascend the hall and sit peacefully upon the prepared seat. The Prince then began serving the Buddha and the Sangha with all manner of delicious and nourishing foods and drinks. When the Buddha had finished his meal and washed his bowl, the Prince took a low seat and sat to one side. The Blessed One expounded the Dharma to the Prince by various skillful means, then rose from his seat and returned to his dwelling place. On account of this matter, he assembled the Sangha of bhikkhus and said:
“Precious cloth spread upon the ground must not be walked upon. Whoever walks upon it shall be dealt with in accordance with the Dharma.”
At that time, the bhikkhus’ dwellings were full of dust. The Buddha permitted them to sprinkle water and sweep. After they had sprinkled water and swept, dust still arose, so the Buddha permitted them to mix clay with water and plaster the floors. If there was still dust, the Buddha permitted them to spread on the ground such kinds of rugs as yili-yanta, maola, maomaola, qulou, or one of the ten kinds of cloth.
The Blessed One was staying in the country of Sravasti. At that time, King Prasenajit’s stepmother had faith in the Buddha-Dharma. She offered to the Sangha of the four directions a precious brocade of the kind worn by the King, and afterward she passed away. The bhikkhus then spread it on the ground. Certain ministers who had neither faith in nor fondness for the Buddha-Dharma came to the sangharama on business. When they saw the bhikkhus using the exceedingly precious brocade worn by the King [858a1] as a floor covering, they criticized them, saying:
“The Sakyan ascetics know neither weariness nor contentment. They are exceedingly covetous, accumulate surpluses, and claim that they know the true Dharma, yet they spread on the ground the exceedingly precious brocade worn by the King. What true Dharma is there in this? Although the donor offered it, those who receive it ought to know contentment!”
The bhikkhus reported this to the Buddha. The Buddha said:
“You must not use precious cloth of the kind worn by the King as a floor covering. From now on, I permit it to be made into sitting cushions, sleeping mattresses, pillows, or overhead canopies.”
At that time, a bhikkhu wrapped his head and went to the Buddha, saying:
“Venerable Sir! This is an adornment of the dhutanga practice. I humbly ask the Buddha to approve it.”
The Buddha said:
“A bhikkhu must not wrap his head in the manner of laypeople. If he wraps his head, he shall be dealt with according to the rule.”
At that time, the bhikkhus’ heads became cold, and they reported this to the Buddha. The Buddha permitted them to bind together fine hair to make a head wrapping or a cap to wear.
The bhikkhu Danta-ludali[50] draped a robe over himself and went to the Buddha, saying:
“This is an adornment of the dhutanga practice. I humbly ask for approval.”
The Buddha said:
“You must not drape a robe in this manner, except within the sangharama. This is the practice of laypeople. If you wear it in this manner, you shall be dealt with according to the rule.”
A bhikkhu draped himself in a single robe, went to the Buddha, and said:
“This is an adornment of the dhutanga practice. I humbly ask for approval.”
The Buddha said:
“You must not wear a single robe, except when relieving yourself. This is the practice of laypeople. If you drape yourself in it, you shall be dealt with according to the rule.”
A bhikkhu wore a robe by putting his head through it,[51] went to the Buddha, and said:
“This is an adornment of the dhutanga practice. I humbly ask for approval.”
The Buddha said:
“You must not wear it. This is the practice of laypeople. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu wearing a short robe went to the Blessed One and said:
“This is an adornment of the dhutanga practice. I humbly ask for approval.”
The Buddha said:
“You must not wear it. This is the practice of laypeople. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu wearing a leather garment went to the Buddha and said:
“This is an adornment of the dhutanga practice. I humbly ask you to approve it.”
The Buddha said:
“You must not wear it. This is the practice of laypeople. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu wearing a double-layered garment went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not wear it. This is the practice of laypeople. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu wearing a loincloth went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not wear it. This is the practice of laypeople. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu went to the Buddha with his legs wrapped and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not wrap them in this manner. This is the practice of laypeople. If you wrap them, you shall be dealt with according to the rule.”
A bhikkhu went to the Buddha with his legs wrapped in bulrushes and said:
“This is an adornment of the dhutanga practice. I ask the Blessed One to permit it.”
The Buddha said:
“You must not wrap them in this manner. This is the practice of laypeople. If you wrap them, you shall be dealt with according to the rule.”
The Buddha further told the bhikkhus:
“You are foolish men. You evade the things I have prohibited and then devise other practices. None of these practices of laypeople may be adopted.”
At that time, the bhikkhus fashioned false hair into topknots, went to the Buddha, and said:
“This is an adornment of the dhutanga practice. I ask the Blessed One to permit it.”
The Buddha said:
“You must not do this. This is the practice of non-Buddhist ascetics. If you do so, you shall be dealt with according to the rule.”
A bhikkhu who kept and used a wooden bowl went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not keep and use such a bowl. This is the practice of non-Buddhist ascetics, and it must not be kept. If you keep one, you shall be dealt with according to the rule.”
A bhikkhu who kept and used a tower-shaped bowl container[52] went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“This is the practice of non-Buddhist ascetics. You must not keep and use it. If you keep one, you shall be dealt with according to the rule.”
A bhikkhu wearing an embroidered handkerchief[53] went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for permission.”
The Buddha said:
“This is the practice of non-Buddhist ascetics. You must not wear it. If you wear it, you shall be dealt with according to the rule.”
A bhikkhu wearing a garment made of grass went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for permission.”
The Buddha said:
“You must not wear it. This is the practice of non-Buddhist ascetics. If you wear it, you shall be dealt with according to the rule.” Regarding such kinds of garments, he said: “Whether made of grass, basa grass, tree bark, leaves, or strings of jewels, none of these kinds of garments may be kept or used. If anyone keeps or uses them, he shall be dealt with according to the rule.”
A bhikkhu wearing a leather garment of the non-Buddhist ascetics went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not keep it. If you keep it, you shall be dealt with according to the rule.”
A bhikkhu wearing vulture feathers went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“This is the practice of non-Buddhist ascetics. You must not use it. If you use it, you shall be dealt with according to the rule.”
A bhikkhu wearing a kambala garment made of human hair went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“This is the practice of non-Buddhist ascetics. You must not wear it. If you wear it, you commit a thullaccaya offense.”
A bhikkhu wearing a kambala garment made from horsehair or the hair of a water buffalo’s tail went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for permission to use it.”
The Buddha said:
“This is the practice of non-Buddhist ascetics. You must not wear it. If you wear it, you shall be dealt with according to the rule.”
A naked bhikkhu went to the Buddha and said:
“This is an adornment of the dhutanga practice. I ask for approval.”
The Buddha said:
“You must not do this. This is the practice of non-Buddhist ascetics. If you expose your body, you commit a thullaccaya offense.”
The Buddha further said:
“You are foolish men. You evade the things I have prohibited and then devise numerous other practices. None of these practices of non-Buddhist ascetics may be adopted.”
7. Procedure for Distributing Goods
At that time, at a certain residence, the Sangha present received many robes and other requisites that could be divided. The bhikkhus did not know what to do, so they went and reported the matter to the Buddha. The Buddha said:
“I permit them to be distributed.”
The bhikkhus did not know how to distribute them.
The Buddha said:
“You should count whether the number of persons is large or small. If there are ten persons, twenty persons, or even one hundred persons, divide the goods into one hundred portions accordingly. If there are two grades, good and inferior, I permit them to be mixed together and distributed.”
The distributor took his own share first. The Buddha said:
“He must not take his own share first. The shares should be distributed by drawing lots.”
The distributor drew a lot for himself. The Buddha said:
“One must not draw lots oneself. When lots are drawn, they should not be made visible.”
While lots were being drawn to distribute the goods, visiting bhikkhus arrived. The Buddha said:
“Shares should be allotted to them.”
If visiting bhikkhus arrive just after the shares have been apportioned, before the lots have been drawn, or while the lots are being drawn, shares should in every case be allotted to them. The only exceptions are these: if visiting bhikkhus arrive after the lots have already been drawn, no shares are to be allotted to them; if the recipients have already gladly accepted their shares, no shares are to be allotted even if visiting bhikkhus arrive; if a surplus has been redistributed and that distribution has already been completed, no shares are to be allotted if visiting bhikkhus then arrive; or if the goods have already been given to the samaneras or someone has already been appointed to distribute them, no shares are to be allotted even if visiting bhikkhus arrive.
On an occasion when bhikkhus were distributing robes, so many visiting bhikkhus arrived that the distribution became burdensome and troublesome. They could appoint one person to undertake the distribution by a formal motion and Sangha act. Within the assembly, a person capable of performing the Sangha act should be appointed—whether the senior elder, the next most senior, one able to recite the Vinaya, or one unable to recite the Vinaya—provided that he is able to carry out the formal Sangha act. The motion should be made as follows:
“Venerable Sangha, please listen! The robes or non-robe goods received by this residence are to be distributed among the Sangha present. If it is the proper time for the Sangha, the Sangha consents to appoint Bhikkhu... as the distributor of robes. This is the motion.
“Venerable Sangha, please listen! The robes or non-robe goods received by this residence are to be distributed among the Sangha present. The Sangha now appoints Bhikkhu... as the distributor. Those elders who consent that the robes or non-robe goods received by this residence are to be distributed among the Sangha present and that the Sangha appoint Bhikkhu... as the distributor should remain silent. Whoever does not consent should speak.
“The Sangha has consented to appoint Bhikkhu... as the distributor. The Sangha consents and therefore remains silent. Thus do I record this matter.”
At that time, a bhikkhu obtained a bā-thâu-già robe.[54] He reported this to the Buddha, and the Buddha permitted it to be kept and used.
The bhikkhus suffered from the cold and reported this to the Buddha. The Buddha [859a1] permitted them to wear robes padded with cotton.
At a certain residence there was only one bhikkhu, and the Sangha present received many robes that the Sangha could distribute. The bhikkhus did not know what to do and reported this to the Buddha. The Buddha said:
“If at a certain residence only one bhikkhu is dwelling and the Sangha present receives many robes, the Sangha may distribute them.”
The bhikkhus, however, did not know how this was to be done and reported the matter to the Buddha. The Buddha said:
“If at that residence one bhikkhu is dwelling and robes are received, the Sangha present may distribute them. If four or more visiting bhikkhus arrive, the robes should be entrusted to one bhikkhu, who is to perform a Sangha act with one motion and one proclamation and then distribute them. If there are three persons, they should together accept them by making the threefold declaration. If there are two persons, they should likewise together accept them by making the threefold declaration. If there is only one person, he should resolve it in his mind and say aloud: ‘This is my share.’”
At a certain residence there were bhikkhus. Believing that bhikkhus were present, they wished to distribute the robes as a separate group.[55] The bhikkhus did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is invalid, and a duṣkṛta offense is incurred.”
At a certain residence, being uncertain whether bhikkhus were present, they distributed the robes as a separate group. The bhikkhus did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is invalid, and a duṣkṛta offense is incurred.”
At a certain residence there were bhikkhus, but they perceived that there were no bhikkhus and distributed the robes as a separate group. The bhikkhus did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is invalid, but no offense is committed.”
At a certain residence there were no bhikkhus, but they perceived that bhikkhus were present and distributed the robes. The bhikkhus did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is valid, but a duṣkṛta offense is incurred.”
At a certain residence, being uncertain whether there were no bhikkhus, they distributed the robes. They did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is valid, but a duṣkṛta offense is incurred.”
At a certain residence there were no bhikkhus, and they perceived that there were no bhikkhus and distributed the robes. The bhikkhus did not know whether the distribution was valid or invalid. They reported this to the Buddha, and the Buddha said:
“The distribution is valid, and no offense is committed.”
At that time, at a certain residence there were bhikkhus. Believing that bhikkhus were present, they accepted robes as a separate group. The bhikkhus did not know whether the acceptance of the robes was valid. They reported this to the Buddha, and the Buddha said:
“The acceptance of the robes is invalid, and a duṣkṛta offense is incurred.”
At a certain residence, being uncertain whether bhikkhus were present, they accepted robes as a separate group. The bhikkhus reported this to the Buddha, and the Buddha said:
“The acceptance is invalid, and a duṣkṛta offense is incurred.”
At a certain residence there were bhikkhus, but they perceived that there were no bhikkhus and accepted robes as a separate group. The bhikkhus did not know whether the acceptance was valid and reported this to the Buddha. The Buddha said:
“The acceptance is invalid, but no offense is committed.”
At a certain residence there were no bhikkhus, but they perceived that bhikkhus were present and accepted the robes. The bhikkhus did not know whether the acceptance was valid. They reported this to the Buddha, and the Buddha said:
“The acceptance is valid, but a duṣkṛta offense is incurred.”
At a certain residence, being uncertain whether there were no bhikkhus, they accepted the robes. The bhikkhus did not know whether the acceptance was valid. They reported this to the Buddha, and the Buddha said:
“The acceptance is valid, but a duṣkṛta offense is incurred.”
At a certain residence there were no bhikkhus, and they perceived that there were no bhikkhus and accepted the robes. The bhikkhus did not know whether the acceptance was valid and reported this to the Buddha. The Buddha said: “The acceptance is valid, and no offense is committed.”[56]
Notes:
[16] In the Pali account, Jīvaka did not accept money but asked for the office of royal physician. The king consented and instructed him also to treat the Buddha and the bhikkhus.
[17] Performing an acrobatic game by planting one’s head upside down on the ground and then moving like a rolling wheel. Pali (Vin.i. 275): mokkhacikāya kīlantassa.
[18] Úy-thiền 尉禪. Pali: Ujjenī, the capital of Avantī (A-bàn-đề).
[19] Ba-la-thù-đề 波羅殊提. Pali: Pajjota (Caṇḍa-Pajjota).
[20] A-ma-lặc 阿摩勒. In Chinese it is commonly translated as “the sweet-aftertaste fruit.” Pali: āmalaka.
[21] The original Chinese reads tiệp 啑, which has no meaning here. Pali: nicchāresi, diarrhea (dysentery).
[22] Chinese: hoạn thủy 患水. Pali: kāyo dosābhisanno, a disorder of the bodily fluids (according to the English translation, B.D.iv. 394, n.1).
[23] Pali (Vin.i. 279): icchati tathāgato virecanaṃ pātun ti, “The Tathagata wishes to drink a purgative.”
[24] Ưu-bát 優缽; also ưu-bát-la, the blue lotus. Pali: uppala (Skt. utpala).
[25] Nhất chưởng noãn thủy 一掌煖水, “one palmful of warm water.” In the Pali, ibid., after the twenty-ninth purgation, the Blessed One would bathe (bhagavā viritto nahāyissati), after which he would purge once more.
[26] Na-la-diên 那羅延. Skt. nārāyaṇa, a celestial strongman; an epithet of the god Viṣṇu.
[27] Thi dược quang minh 施藥光明, “Medicine-Giving Radiance.” The Song-Yuan-Ming editions read thi lạc... 施樂, “Joy-Giving...” Cf. Skt. (Bodhisattva-bhūmi) bhaiṣjya-da(-raśmi).
[28] Pali: Sabbadatta, but the contents of the account differ. See Jataka, tale 460.
[29] Pali: Siveyyaka, cloth produced in the country of Sivi, the most costly kind.
[30] This is the standard expression used when the Buddha grants a request, but the Chinese text is obscure. See Part I, Ch.iv, Nissaggiya 27 and note 94. Cf. Pali, Vin. i. 280: atikkantavarā kho tathāgatā, “Tathagatas never grant requests that exceed the proper bounds.”
[31] “Pure” should here be understood as “legitimate.” Cf. Pali, ibid., yañca kappati, yañca anavajanti, “that request accords with the Dharma and is blameless.”
[32] Cù-lâu 氍氀. Pali: kojava (?), a garment or blanket made of antelope hair.
[33] Điều 條, a long, narrow strip of cloth representing the boundary of a rice field.
[34] Diệp 葉, a leaf-like strip of cloth sewn to the robe along only one edge.
[35] Cf. the Mahīśāsaka Vinaya, fascicle 20 (T22n1421, p.137a27): on the left half of a strip, the leaf is left open along its left edge; on the right strip, it is left open along its right edge; on the middle strip, it is left open on both sides.
[36] Cut-and-sewn robe 割截衣. Pali: chinnaka, cloth cut into square pieces resembling plots in a rice field, then sewn together. Commonly called the robe of the field of merit.
[37] Nirvana-sangha 涅槃僧; Pali: nivāsana, lower robe, inner robe.
38 See n. 161, Ch. i (part iii).
[39] Già-phạm-bà-đề 伽梵婆提; also Kiều-phạm-ba-đề; Pali: Gavampati, the son of a wealthy householder in Varanasi and one of Yasa’s four friends.
[40] See Dīrgha Āgama 2 (T01, p. 13b20), Sutra No. 2, “The Journey.”
[41] Lê-xa 梨奢. Pali: Licchavī, a very powerful tribe in the Buddha’s time, the rulers of the city of Vesāli (Tỳ-xá-li).
[42] A passage has been accidentally omitted from the narrative, leaving it incoherent.
[43] Bases of mindfulness 意止, that is, foundations of mindfulness. Cf. the previously cited Dīrgha Āgama: in this passage, the Buddha teaches the four foundations of mindfulness to the bhikkhus so that they will remain vigilant when Ambapālī arrives, fearing that the young bhikkhus might be captivated by her beauty. In the Chinese version above, the narrative sequence has been disordered.
[44] Tân-kỳ-dương-nâu 賓耆羊菟. Mahīśāsaka Vinaya 20 (T22n1421, p. 135c19): “The young brahmin named Tân-kỳ-da” 摩納名賓祇耶.
[45] La-hầu-đa robe 羅睺多衣. This probably denotes a kind of thin cloth, Pali (= Skt.): lahuta (?).
[46] A-đa-hầu-đa robe 阿哆睺多衣. It is unclear what kind of cloth this was.
[47] Mahīśāsaka Vinaya 20 (T22n1421, p. 137a17): A bhikkhu obtained a cotton robe but did not cut off the fringe at its edge.
[48] Phả-na-đà-thi 頗那陀施. Cf. Mahīśāsaka Vinaya 20 (T22n1421, p. 138b01): A bhikkhu asked the Buddha for permission to use a robe put on over the head (quán đầu y 貫頭衣) and then to drape a bạt-na 跋那 robe over it. The Buddha did not permit this. Phả-na-đà-thi and bạt-na may be the same, but it is unclear what Sanskrit term they transcribe.
[49] Thiện hiển hiện robe 善顯現衣.
[50] Đãn-đà-lư-đa-lê 誕陀盧多梨.
[51] Over-the-head robe 串頭衣. A type of robe with a neck opening, through which the head is passed when it is put on.
[52] Bát lâu 缽樓, with the following annotation in the Chinese version: “Three staffs are planted in the ground, and the bowl is placed among them; above, various objects are threaded crosswise, and it is then carried on the shoulder while traveling. Hence it is called a bowl pavilion.”
[53] Embroidered-sleeve robe 繡手衣.
[54] Bà-thâu-già robe 婆輸伽.
[55] Separate groups: division into several distinct groups within the same residence.
[56] End of fascicle 40.
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