四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and annotated
II. THE CIRCUMSTANCES CONCERNING ỨC NHĨ
1. The Sangha in Border Regions
At that time, Mahākātyāyana was dwelling on the slope of Mount Câu-lưu Hoan Hỷ[17] in the country of A-bàn-đề,[18] together with the lay devotee Ức Nhĩ,[19] who also had an attendant.[20]
At that time, Ức Nhĩ thought to himself:
«As the Buddha has taught, if I live the household life with wife and children, I cannot cultivate the pure conduct. I should shave off my hair and beard, leave the household life, and enter the path.»
Ức Nhĩ then went to Mahākātyāyana and said:
«I have heard the Buddha teach that if one lives the household life with wife and children, one cannot cultivate the pure conduct. I respectfully beseech the Venerable One to allow me to leave the household life and receive full ordination.»
Kātyāyana said:
«Leaving the household life is very difficult. Being a śramaṇa is also not easy. You should remain a householder, uphold the Buddha’s precepts, and practice at the appropriate times according to the Buddha’s teaching.»
Ức Nhĩ made his request three times. Seeing that Ức Nhĩ had earnestly entreated him three times, Mahākātyāyana allowed him to leave the household life, but it was not until three years later that he received full ordination. Why was this? Because a Sangha of ten members could not be assembled. Not long after receiving ordination, Ức Nhĩ attained the fruit of arhatship. He personally declared his attainment as described previously.
At that time, Ức Nhĩ heard that the Buddha possessed virtues and excellent marks of majestic perfection, that his faculties were tranquil, and that he was supremely disciplined, like a king of elephants or a crystal-clear spring, bringing joy to all who heard of him. Wishing to behold the Buddha, Ức Nhĩ went to Kātyāyana and said:
«I have heard of the Buddha’s virtues such as these, and I wish to behold the Tathagata, the Unattached One, the Perfectly and Completely Awakened One.»
Kātyāyana said:
«The Buddha’s virtues are just as you have described.»
Kātyāyana continued:
«Go on my behalf to the Buddha, bow your head at his feet, and inquire after the Blessed One: ‹Is the Blessed One well in going about? Is he free from illness and dwelling at ease?› Then present the following five matters to the Blessed One:
«1. In the country of A-thấp-bà A-bàn-đề there are few bhikkhus, so receiving full ordination is difficult; it took three years before an ordination could be held.[21] Why was this? Because a Sangha of ten members could not be assembled. From now on, I respectfully beseech the Blessed One to establish an expedient provision whereby full ordination may be received more readily in the country of A-thấp-bà A-bàn-đề.
«2. A-thấp-bà A-bàn-đề has many thorns, gravel, and stones, so single-soled footwear is easily damaged and torn. I respectfully beseech the Blessed One to permit the wearing of double-soled footwear.
«3. The people of A-thấp-bà A-bàn-đề are fond of bathing. I respectfully beseech the Blessed One to permit bhikkhus to bathe frequently.
«4. Just as other regions have fine kinds of bedding, such as y-lê-diên-đà, mạo-la, mạo-mạo-la, and cù lâu,[22] so too in the country of A-thấp-bà A-bàn-đề hides are used as bedding, such as antelope hide, sheepskin, and deerskin.[23] I respectfully beseech the Blessed One to permit the use of hides as bedding.
«5. A bhikkhu may travel to another region, and afterward a robe[24] may be obtained for him at his former residence, yet he dares not accept it for fear of committing a nissaggiya offense. I respectfully beseech the Blessed One to establish an expedient provision permitting its acceptance.»
Bhikkhu Ức Nhĩ listened to Mahākātyāyana’s words and silently received and retained them. Rising from his seat, he bowed respectfully with his head and face to the ground, circumambulated him, and then took his leave. Hearing that the Blessed One was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, Ức Nhĩ took his complete set of three robes and his bowl and went to the Buddha. He bowed his head at the Buddha’s feet and sat to one side. The Buddha then greeted him kindly, asking:
«Have you dwelt in comfort? Have you experienced hardship in obtaining food and drink?»
Ức Nhĩ told the Buddha that he had dwelt in comfort and had experienced no hardship in obtaining food. The Buddha said to the Venerable Ānanda:
«Prepare a resting place for the bhikkhus.»
The Venerable Ānanda understood that, according to the Blessed One’s customary practice, he wished the visiting bhikkhu to lodge together with him, and that this was why he had instructed Ānanda to make preparations. Obeying the Buddha’s instruction, the Venerable entered the chamber where the Buddha lodged and prepared a seat facing the Buddha’s seat. He then returned to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said to the Blessed One:
«I have finished preparing a resting place for the visiting bhikkhu. With your permission, I shall invite the visitor to enter.»
The Blessed One then rose and entered the chamber, proceeding to his seat. Ức Nhĩ entered the chamber together with the Buddha and sat on the seat facing him. After the Blessed One had sat quietly for a short while, he said to Ức Nhĩ:
«Are you able to expound the Dharma?»
Having heard the Buddha’s instruction, Ức Nhĩ recited before him the «Sixteen Phrases of Meaning»,[25] adding nothing, omitting nothing, and corrupting nothing. His voice was clear and pure, and the sequence of the passages and phrases was lucid and comprehensible. At that time, the Blessed One thought: ‹Excellent! This bhikkhu recites the scriptural teaching of the Sixteen Phrases of Meaning without addition, omission, or corruption. His voice is clear and pure, and the sequence of the passages and phrases is lucid and comprehensible.› The Buddha asked Ức Nhĩ:
«What did you do formerly?»
Ức Nhĩ replied:
«For a long time, I saw the danger in sensual desire. Yet it was very difficult to receive ordination, and I had to wait three years. Why was this? Because a community of ten members could not be assembled.»
Ức Nhĩ thought that the time had now come to present to the Blessed One the five matters entrusted to him by his preceptor Kātyāyana. Ức Nhĩ said to the Buddha:
«My preceptor Kātyāyana instructed me to bow my head at the Blessed One’s feet on his behalf and inquire after the Blessed One’s health: ‹Is the Blessed One well in going about? Is he free from [846a1] illness and dwelling at ease?› »
Ức Nhĩ then presented to the Blessed One the five matters described above. The Blessed One gave his assent by remaining silent.
Early the following morning, because of this matter, the Buddha assembled the Sangha of bhikkhus. He expounded the Dharma to the bhikkhus in accordance with what was appropriate, praising through countless skillful means the ascetic practices, dignified and orderly conduct, fewness of desires and contentment, and delight in secluded places. He then told the bhikkhus:
«I permit full ordination in the country of A-thấp-bà A-bàn-đề when a fifth member who is a Vinaya holder[26] is present. I also permit this in other places where the same circumstances prevail. These other places are as follows: in the east, there is a country called Bạch Mộc Điều;[27] beyond that country, it is permitted. In the south, there is a stupa called Tĩnh Thiện;[28] beyond that stupa, it is permitted. In the west, there is a mountain realm called Nhất-sư-lê Tiên Nhơn Chủng;[29] beyond that mountain, it is permitted. In the north, there is a country called Trụ;[30] beyond that country, it is permitted. Outside the places described above, full ordination is permitted when a fifth member who is a Vinaya holder is present.
«I permit double-soled footwear to be worn in the country of A-thấp-bà A-bàn-đề.
«I permit frequent bathing in the country of A-thấp-bà A-bàn-đề.
«I permit antelope hides, sheepskins, and deerskins to be spread out as bedding in that country.
«I permit bhikkhus to accept a robe within ten days. If the time limit has passed, it should be relinquished. After relinquishing it, the offense should be confessed.»
2. Regulations Concerning Tanned Hides
i. General Regulations Concerning Footwear
At that time, a bhikkhu obtained a pair of sandals patched with leather. While not far from the Buddha, he tore and stripped them until they were damaged, fearing that he would commit an offense by wearing double-soled sandals. Although the Blessed One knew the reason, he nevertheless asked that bhikkhu:
«Why did you tear and damage those sandals?»
The bhikkhu replied:
«Because I feared committing an offense by wearing double-soled sandals.»
The Buddha taught:
«When footwear has been pierced or damaged, it is permitted to patch it with two layers.»
The bhikkhus obtained untanned hides. The Buddha taught:
«I permit hides to be tanned until soft. Either soften them yourselves or have someone else soften them, and only then cut them to make single-soled footwear.»
When a knife was needed, the Buddha permitted one to be kept. When a board was needed, the Buddha permitted one to be kept. When sinew, hair, leather cord, and so forth were needed, the Buddha permitted all of them to be kept. When shears were needed, the Buddha permitted shears to be kept. When a knife became dull, he permitted it to be sharpened and permitted a whetstone to be kept.
At that time, the bhikkhus left knives, awls, sinews, hair, leather thread, and scissors scattered about, with no place to store them. The Buddha said:
“Permission is given to make a pouch in which to keep them. Or bamboo may be woven into a case; or tree bark may be made into a case. Permission is given to cover the outside with a haircloth bag. Any one of the ten kinds of cloth may be used to make the bag.”
The bhikkhus made them from leather. The Buddha said:
“Leather must not be used.”
The bhikkhus placed new robes upon their footwear and then sat down, soiling the robes. The Buddha said:
“New robes must not be placed upon footwear and then sat upon. Nor may bhikkhus sit upon leather, except in the countries of A-thấp-bà and A-bàn-đề.”
The bhikkhus placed their footwear in front of themselves and then went to sleep, and dogs carried it away in their mouths. The Buddha said:
“One must not place footwear in front of oneself and then go to sleep. It should be covered with grass. Alternatively, the two soles should be placed face to face and put beneath the niṣīdana.”
A bhikkhu placed his footwear to one side and then went to sleep. When he rolled over, he lay upon it. Being scrupulous, he wondered whether he had committed an offense by sleeping upon leather. The Buddha said:
“There is no offense.”
A bhikkhu placed his footwear inside his alms bowl and carried it away. Another bhikkhu saw this and was disgusted. The Buddha said:
“Footwear should not be placed inside an alms bowl. The bowl should be kept clean.”
A bhikkhu carried both his footwear and his alms bowl in one hand. Another bhikkhu saw this and was disgusted. The Buddha said:
“One must not carry both footwear and an alms bowl in one hand. The alms bowl should be held in one hand and the footwear carried in the other.”
When the bhikkhus waded through muddy water, they were unable to lift their robes, and the robes fell into the muddy water. The Buddha said:
“Permission is given to hook the footwear with a finger, place the alms bowl upon the palm, and use one hand to lift the robe.”
ii. Kinds of Leather
The bhikkhus were traveling among the people in the country of Kosala. They arrived at a village where there was no dwelling place for bhikkhus. They spent the night at a potter’s house, near a place where clay was kneaded and where an animal hide lay. A bhikkhu slept upon it and saw it only the next morning. He feared that he had committed the offense of sleeping upon leather. The Buddha said:
“There is no offense.”
The group of six bhikkhus kept large animal hides[31] such as those of lions, tigers, leopards, otters, wildcats, ca-la,[32] and foxes. The bhikkhus reported this to the Buddha. The Buddha said:
“No large animal hide whatsoever may be kept.”
The group of six bhikkhus sat upon high and large couches, or sat alone upon corded couches, wooden couches, and ivory couches, spread with horsehide or elephant hide; upon cotton cushions, multicolored bedding, cù lâu,[33] and mattresses stuffed with various kinds of otter fur. The bhikkhus reported this to the Buddha. The Buddha said:
“One must not sit upon high and large couches, and so forth, down to mattresses stuffed with otter fur.”
The bhikkhus went to the homes of laypeople. The laypeople spread fine, high, and broad couches for the bhikkhus and invited them to sit. The bhikkhus said:
“The Buddha has not permitted us to sit upon high and large couches.”
The laypeople said:
“We have no other couches.”
The bhikkhus reported this to the Buddha. The Buddha said:
“Permission is given to sit upon them. Except for couches made of precious materials, bhikkhus may sit upon other couches in the homes of laypeople.”
The bhikkhus went to the homes of laypeople. The laypeople spread leather couches and single couches[34] for them. The bhikkhus were apprehensive and did not dare sit, thinking, ‘The Buddha has not permitted us to sit upon animal hides, except in the countries of A-thấp-bà and A-bàn-đề.’ The laypeople said:
“We have no other couches.”
The bhikkhus reported this to the Buddha. The Buddha said:
“Permission is given to sit upon them in the homes of laypeople.”
The bhikkhus went to the homes of laypeople. The laypeople spread long corded couches and wooden couches for them. The bhikkhus were apprehensive and did not dare sit because the Buddha had not permitted them to sit upon the same couch as a senior bhikkhu. The laypeople said:
“We do not have enough space to provide each venerable one with a separate couch.”
The bhikkhus reported this to the Buddha. The Buddha said:
“Permission is given to sit together in the homes of laypeople.”
The bhikkhus went to the homes of laypeople. The laypeople spread leather bags as seats. The bhikkhus were apprehensive, thinking, ‘The Buddha has not permitted us to sit upon leather.’
The householders said:
“We have no other seats.”
The bhikkhus reported this to the Buddha. The Buddha said:
“Permission is given to sit upon them in the homes of laypeople.”
At that time, Bhaddananda the Sakyan had a cowherd as his donor. Early one morning, Bhaddananda donned his robe, went to the donor’s house, and prepared a seat. The cowherd then came and sat down to listen to the Dharma. Bhaddananda the Sakyan skillfully taught him the Dharma, employing every expedient means to exhort and guide the donor, bringing him great joy. The donor therefore asked:
“What does the Venerable One require?”
Bhaddananda said:
“Enough. I require nothing. This itself is already an offering.”
The donor again said:
“Venerable sir, please tell me whatever you require.”
Bhaddananda said:
“Enough, I require nothing. Even if I told you, you would be unable to provide it!”
The donor said:
“Venerable sir, please tell me. I shall offer it to you.”
Not far away there was a spotted calf. Bhaddananda said:
“I require a hide of that kind.”
The donor said:
“Please wait a moment, Venerable sir, while I kill it.”
The man immediately killed the calf, skinned it, and offered the hide to Bhaddananda. After receiving the hide, Bhaddananda rose from his seat and carried it away. The mother cow bellowed piteously and followed Bhaddananda as far as the gate of Jetavana. Seeing this, the bhikkhus asked:
“Why is this cow bellowing and following you?”
Bhaddananda said:
“This is the hide of her calf. Because I am carrying it away, she follows me.”
The bhikkhus reported this to the Buddha. The Buddha said:
“One must not ask for a fresh hide. If one does so, one shall be dealt with according to the Dharma.”
iii. Articles Made of Leather
1. The bhikkhus were apprehensive and did not dare use floats to cross a river. The Buddha said:
“It is permitted.”
The bhikkhus held on to the tails of cattle while wading across a river. Only after crossing did they realize that the cattle were cows, and they became apprehensive. The Buddha said:
“There is no offense. Nevertheless, henceforth one should not hold on to a cow’s tail when crossing a river.”
The bhikkhus did not dare sit upon leather mats to cross a river. The Buddha said:
“It is permitted to sit upon them.”
The bhikkhus were apprehensive and did not dare sit in leather boats to cross a river. The Buddha said:
“Permission is given to sit in a leather boat to cross a river. One may sit or lie down as one wishes.”
2. The bhikkhus used leather to make knife pouches. Because they did not wrap the knives in anything, the knives were damaged. The Buddha said:
“The knives should be wrapped in fine hair, kapok, or thick leather.”
The bhikkhus kept footwear made of two layers of leather. The Buddha said:
“Footwear made of two layers of leather must not be kept.”
The bhikkhus kept ca-na-phú-la leather footwear.[35] The Buddha said:
“Ca-na-phú-la leather footwear must not be kept.”
A bhikkhu was traveling on the road with a layperson [847a1] from the country of Kosala when a sharp object pierced his foot, causing severe bleeding, and he was unable to walk. Seeing this, the layperson gave the bhikkhu the footwear he was wearing. The bhikkhu feared that he would commit an offense by using ca-na-phú-la leather footwear and therefore did not dare accept it. The Buddha said:
“When there is such a circumstance, permission is given to accept and use it.”
The group of six bhikkhus kept footwear made of turned horn.[36] The Buddha said:
“Footwear made of turned horn must not be kept.”
The bhikkhus kept footwear made of deer antler. The Buddha said:
“Footwear made of deer antler must not be kept.”
The bhikkhus kept a-la-lê footwear.[37] The Buddha said:
“Such footwear must not be kept.”
The group of six bhikkhus used multicolored leather to make straps for their footwear. The Buddha said:
“They must not be kept.”
The group of six bhikkhus used silk cloth to make straps for their footwear. The Buddha said:
“They must not be kept.”
The group of six bhikkhus kept phú-la-bạt-đà-la footwear.[38] The Buddha said:
“It must not be kept.”
The group of six bhikkhus wore chơn-thệ-lê footwear.[39] The Buddha said:
“They may not be kept.”
The group of six bhikkhus wore sandals braided on both sides.[40] The Buddha said:
“They may not be kept.”
The group of six bhikkhus wore sandals with many straps. The Buddha said:
“They may not be kept.”
The group of six bhikkhus wore sandals shaped like scrolls.[41] The Buddha said:
“They may not be kept.”
The group of six bhikkhus wore sandals made from the hides of large animals, lions, tigers, leopards, otters, wildcats, multicolored animals, and foxes. The Buddha said:
“None of those kinds of hide may be kept.”
The group of six bhikkhus used the hides of large animals to edge their sandals, make straps, or patch them. The Buddha said:
“They may not be used for edging, making straps, or patching.”
The group of six bhikkhus wore blue sandals. The Buddha said:
“They may not be kept.”
The group of six bhikkhus used blue material to edge their sandals, make straps, or patch them. The Buddha said:
“Blue material may not be used to edge sandals, make straps, or patch them.”
The group of six bhikkhus wore yellow sandals. The Buddha said:
“They may not be worn.”
The group of six bhikkhus wore sandals edged in yellow, or used yellow material to make fastening straps or patches. The Buddha said:
“Sandals edged in yellow, or fastening straps and patches of that color, may not be used.”
The group of six bhikkhus wore red sandals. The Buddha said:
“Red sandals may not be worn; the same applies to their fastening straps and patches.”
The group of six bhikkhus wore white sandals. The Buddha said:
“White sandals may not be worn; the same applies to edged fastening straps and edged patches.”
The group of six bhikkhus wore sandals resembling peacock feathers. The Buddha said:
“They may not be made like that.”
The group of six bhikkhus wore brocade-colored sandals.[42] The Buddha said:
“They may not be used like that.”
A certain bhikkhu received a finished pair of brocade-colored sandals. The Buddha said:
“They may not be kept; if their color is removed, they may be kept.”
The group of six bhikkhus wore sandals padded with fine down. The Buddha said:
“They may not be kept.”
The group of six bhikkhus wore sandals padded with kappāsa.[43] The Buddha said:
“They may not be kept.”
The group of six bhikkhus padded their sandals with silk. The Buddha said:
“They may not be kept or used.”
The group of six bhikkhus padded their sandals with sheathing grass,婆-sa grass, śāla grass, and handāla grass.[44] The Buddha said:
“They may not be kept.”
“Group of six bhikkhus, you are foolish men. When I prohibit one thing, you proceed to do other things. From now on, no kind of padded sandals may be kept or used.”
At that time, when the bhikkhus encountered rain and mud, their feet, sitting cloths, bodies, and bedding became soiled. For the protection of their bodies and sitting cloths, the Buddha permitted them to wear bulrush sandals within the monastery when washing their feet. After they wore bulrush sandals to wash their feet, water entered the sandals and soiled their feet, sitting cloths, bodies, and bedding. The Buddha permitted them to attach bark or leather beneath the heels.
3. At that time, in the country of Śrāvastī, the group of six bhikkhus wore khambāla clogs.[45] The Buddha said:
“Clogs made from those four kinds of grass may neither be used nor worn.”
When the Buddha was staying in Rājagṛha, the group of six bhikkhus stripped bark from tāla trees[46] to make clogs, causing the trees to wither. When the householders saw this, they criticized them among themselves: ‘These śramaṇas, sons of the Śākya, are shameless. They destroy life while claiming, “We understand the true Dharma.” They strip bark from tāla trees to make clogs, causing the trees to wither and die. What true Dharma is there in this?’ The bhikkhus reported this to the Buddha. The Buddha said:
“They may not do so.”
When the Blessed One was staying in the country of Kauśāmbī, the group of six bhikkhus walked in wooden clogs with a clatter like horses, and the noise disturbed those engaged in meditation. The bhikkhus reported this to the Buddha. The Buddha said:
“Wooden clogs may not be worn.”
The bhikkhus were apprehensive and did not dare wear clogs when going to the latrine or when washing their feet. The Buddha said:
“Except when walking on the road, they may be worn in the circumstances mentioned above.”
The Blessed One was staying in the country of Sāgata. At that time, the Vajjiputtaka bhikkhus of Vaiśālī[47] wore golden and silver clogs. The Buddha said:
“They may not be worn.”
They then wore clogs made of beryl. The Buddha said:
“They may not be used.”
They themselves made and wore clogs fashioned from precious substances. The Buddha said:
“They may not be worn.”
Afterward, they wore clogs made of precious wood. The Buddha said:
“They may not be worn.”
The Buddha continued:
“You are foolish men. When I prohibit one kind, you hasten to acquire other kinds to wear. From now on, no kind of clog may be worn.”
4. The Blessed One was staying in the country of Vaiśālī. At that time, the group of six bhikkhus wore sandals while walking in meditation together with the Buddha. The Buddha told the bhikkhus:
“Even disciples studying under non-Buddhist masters of the crafts show respect toward their teachers. Yet these foolish bhikkhus of the group of six have now worn sandals while walking in meditation together with the Buddha.”
The Buddha continued:
“From now on, none of these kinds of sandals may be worn.”
At that time, in relation to their preceptors, those of the same standing as their preceptors, their ācāryas, and those of the same standing as their ācāryas, the group of six bhikkhus walked in meditation on good ground while those of the same standing as their preceptors walked on poor ground. They themselves walked on high ground while those of the same standing as their preceptors walked on low ground. They themselves went in front while those of the same standing as their preceptors followed behind.
While conversing and walking in meditation with those of the same standing as their preceptors, they wore their robes turned inside out, wrapped their robes around their necks, covered their heads with their robes, covered both shoulders, and wore sandals. The bhikkhus reported this to the Buddha. The Buddha said:
“One may not allow one’s preceptor, one of the same standing as one’s preceptor, one’s ācārya, or one of the same standing as one’s ācārya to walk in meditation on poor ground while oneself walks on good ground; and so forth, up to wearing sandals—all these things are prohibited.”
In the presence of their preceptors, those of the same standing as their preceptors, their ācāryas, and those of the same standing as their ācāryas, the group of six bhikkhus covered both shoulders and wore sandals. When giving or receiving something, they did not bare the right shoulder or remove their sandals. The bhikkhus reported this to the Buddha. The Buddha said:
“They may not do so.”
The Buddha said:
“From now on, when giving or receiving something in the presence of one’s preceptor, one of the same standing as one’s preceptor, one’s ācārya, or one of the same standing as one’s ācārya, one must bare the right shoulder and remove one’s sandals.”
While in the homes of laypeople, the bhikkhus bared their right shoulders and removed their sandals when giving or receiving something in the presence of their preceptors, those of the same standing as their preceptors, their ācāryas, or those of the same standing as their ācāryas, and thus their bodies became exposed. The bhikkhus reported this to the Buddha. The Buddha said:
“In the homes of laypeople, when giving or receiving something in the presence of one’s preceptor, one of the same standing as one’s preceptor, one’s ācārya, or one of the same standing as one’s ācārya, one need not bare the right shoulder or remove one’s sandals.”
At that time, one bhikkhu was traveling on the road with another bhikkhu. One of them approached the other and asked for water. The bhikkhus thought, ‘The Buddha has not permitted us to wear sandals when giving or receiving something.’ That bhikkhu therefore removed his sandals before fetching the water, and the sandals were lost. The bhikkhus reported this to the Buddha. The Buddha said:
“When traveling on the road, I permit you to wear sandals as you wish when giving or receiving something.”
At dusk, a bhikkhu approached another bhikkhu and asked for water. The latter thought, ‘The Buddha has not permitted us to wear sandals when giving or receiving something.’ The dwelling place was far from the place where water was obtained. Although fearful of venomous creatures, the bhikkhu nevertheless removed his sandals and went there to fetch water. A venomous creature bit his foot, causing him pain and distress. The bhikkhus reported this to the Buddha. The Buddha said:
“After sunset, when one must go far to fetch water, because of fear of venomous creatures, one is permitted to wear footwear when there is something to be given or received.”
The group of six bhikkhus did not rise to welcome their preceptors, those of equal standing with their preceptors, their acaryas, or those of equal standing with their acaryas when they saw them. The [848a1] bhikkhus reported this to the Buddha. The Buddha said:
“One should rise to greet and welcome them. Except when eating, performing the procedure for leftover food, or when ill, one should say: ‘May the Venerable One understand: because of such circumstances, I am unable to rise to greet and welcome you.’”
A preceptor is the person who confers ordination upon oneself. Those of equal standing with one’s preceptor are those who have completed ten rains retreats.
There are five kinds of acarya: the acarya for going forth, the acarya for ordination, the instructing acarya, the scripture-teaching acarya, and the acarya upon whom one depends.
The acarya for going forth is the person who guides one in going forth.
The acarya for ordination is the one who performs the karman when one receives ordination.
The instructing acarya is the one who teaches one proper deportment.
The scripture-teaching acarya is the one from whom one learns and recites scriptures, follows the path of cultivation, or receives an explanation of meaning, even if only one line of a four-line verse.
The acarya upon whom one depends is the one upon whom one relies for one’s livelihood, even if only for a single night.
Those of equal standing with an acarya are those who have completed five years, except for the acarya upon whom one depends.[48]
5. This bhikkhu’s dwelling should be swept and cleaned. If dust remains after it has been swept, muddy water should be applied over it. If it remains dirty after mud has been applied, a covering should be spread over it. That covering may be made of yili-yanta, maola, maomaola, qulou, or one of the ten kinds of robes.
The bhikkhus walked upon the coverings without washing their feet. The Buddha said:
“A foot-wiping cloth should be placed beside the door. If the feet still do not become clean, water for washing the feet should be placed outside the door.”
After washing their feet, the bhikkhus stepped upon the coverings before their feet had dried, causing the coverings to rot. The Buddha said:
“One must not step upon a covering before one’s feet have dried. If there is an urgent matter, one may wipe the feet against the knees, wipe the soles of the feet, wipe them with the hands, or wipe them with an inferior cloth.”
When the bhikkhus had something to give to or receive from their preceptors, those of equal standing with their preceptors, their acaryas, or those of equal standing with their acaryas, they had to wash their feet repeatedly and became weary. They reported this to the Buddha. The Buddha said:
“From now on, when there is something to be given to or received from a preceptor, one of equal standing with a preceptor, an acarya, or one of equal standing with an acarya, one is permitted to use a bronze platter, a tray, or a small table. All requisites or food should be placed upon it and then given at one time.”
A bhikkhu had a perforating wound on the sole of his foot. When it rained, the bhikkhus supported him on the way to the latrine, but he fell and lay in the mud, suffering greatly. The bhikkhus reported this to the Buddha. The Buddha said:
“For the protection of the body, robes, and bedding, one is permitted to wear single-soled footwear within the Sangharama.”
While traveling, whenever the bhikkhus had something to give to or receive from their preceptors, those of equal standing with their preceptors, their acaryas, or those of equal standing with their acaryas, they had to bare the right shoulder and remove their footwear, which made them weary. The bhikkhus reported this to the Buddha. The Buddha said:
“While traveling, if there is something to be given to or received from a preceptor, one of equal standing with a preceptor, an acarya, or one of equal standing with an acarya, it should be raised above the head or borne upon the shoulder when giving or receiving it.”
6. The Buddha was in the country of Sravasti. At that time, the group of six bhikkhus wore footwear into a village. When the householders saw them, they criticized them, saying: “The Sakyan ascetics claim that they understand the true Dharma. Yet they wear footwear when entering a village, just like a king or a king’s great minister. What true Dharma is there in such conduct?” The bhikkhus reported this to the Buddha. The Buddha said:
“One must not wear footwear into a village.”
The bhikkhus who were ill were apprehensive and did not dare wear footwear into a village. The bhikkhus reported this to the Buddha. The Buddha said:
“Bhikkhus who are ill are permitted to wear footwear into a village.”
The group of six bhikkhus used illness as a pretext to wear footwear into a village. When the bhikkhus saw them, they said: “The Buddha has not permitted footwear to be worn into a village, has he?”
They replied:
“We are ill.”
The bhikkhus asked:
“What illness do you have?”
They replied:
“Venerable ones, did the Buddha not say that if someone feels unwell even for a moment, that is called illness? Therefore, we use illness as a pretext.”
The bhikkhus reported this to the Buddha. The Buddha said:
“One must not use illness as a pretext for wearing footwear into a village.”
At that time, the Venerable Pilindavatsa suffered pain in his heel and needed footwear that covered the heel. The bhikkhus reported this to the Buddha, and the Buddha permitted him to wear footwear that covered the heel. While the Venerable Pilindavatsa was traveling, his vision became dim and his toes were injured by stones and gravel. The bhikkhus reported this to the Buddha. The Buddha said:
“He is permitted to wear footwear that covers the toes.”
Pilindavatsa had many friends. While traveling together, he received large quantities of barley, wheat, mottled beans, and rice from eight-grained paddy. The bhikkhus had doubts and did not dare accept them, so they reported this to the Buddha. The Buddha said:
“You are permitted to accept them.”
After accepting them, the bhikkhus did not know where to put them and reported this to the Buddha. The Buddha said:
“You are permitted to place them in a bag or a cloth.”
While traveling, the Venerable Pilindavatsa received milk, oil, honey, and granulated sugar. The bhikkhus did not dare take them and reported this to the Buddha. The Buddha said:
“You are permitted to accept them.”
After accepting them, they did not know where to put them and reported this to the Buddha. The Buddha said:
“Use a shallow bowl, placing it inside a small bowl or a medium bowl, to receive them. The shallow bowl is placed inside the small bowl, the small bowl inside the medium bowl, and the medium bowl inside the large bowl.”
The bhikkhus did not know whether, when the shallow bowl was placed inside the small bowl and the small bowl inside the medium bowl, the medium bowl had to be formally assigned to another or not,[49] so they reported this to the Buddha. The Buddha said:
“It need not be formally assigned.”
7. The Venerable Pilindavatsa was old and weak and could not travel on foot. This was reported to the Buddha. The Buddha said:
“He is permitted to use a handcart, a palanquin, or a horse-drawn carriage. However, it must not be pulled by a woman, a cow, or a mare; such animals must not be used.”
While traveling, Pilindavatsa was offered a kind of handcart,[50] but he did not dare accept it and reported this to the Buddha. The Buddha permitted him to accept it.
Someone else offered him a leather handcart. He did not dare accept it and reported this to the Buddha. The Buddha permitted him to accept it, provided that one of the ten kinds of robes was spread over the leather parts.
Someone else offered him a handcart woven with leather strips. He did not dare accept it and reported this to the Buddha. The Buddha permitted him to accept it, on the condition that the cords made of leather or hair be removed; other kinds of cords were unobjectionable.
The bhikkhus needed shafts for the cart. They reported this to the Buddha, and the Buddha permitted them to make them.
The bhikkhus needed cords for securing the cart. They reported this to the Buddha, and the Buddha permitted them to make them. If a rope broke, they were permitted to make one from leather.
If their shoulders hurt while carrying the cart, they were permitted to make cushions for padding. If their backs hurt, they were also permitted to make cushions for padding. At that time, they did not know who should be allowed to carry it, so they reported this to the Buddha. The Buddha said:
“A bhikkhu, a worker in the Sangharama, an upasaka, or a novice may be allowed to carry it. The same applies if a cart is received. If the cart is made of leather, one of the ten kinds of robes should be used to cover the leather parts before it is used. If a cart woven with leather strips is received, it may be used after removing cords made of leather or hair; all other parts may be used.” They did not know who should be allowed to pull it, so they reported this to the Buddha. The Buddha said:
“A bhikkhu, a worker in the Sangharama, an upasaka, or a novice may be allowed to pull it.”
The Venerable Pilindavatsa received a caretaker for the Sangharama. The Buddha said:
“He is permitted to retain him.”
8. At that time, the group of six bhikkhus made leather beds and single leather couches. The bhikkhus reported this to the Buddha. The Buddha said:
“Such things may not be kept.”
They then made leather mattresses, leather pillows, leather bedding, and leather floor coverings. When spread on the ground, they became infested with insects; when brought into the rooms, they gave off a foul odor. The bhikkhus reported this to the Buddha. The Buddha said:
“Such things may not be kept.”
At that time, a brahmin who had gone forth to practice the Way used a piece of y-sư leather[51] as a foot-wiper and placed it inside the doorway. The Buddha said:
“It is permitted to keep it.”
When the bhikkhus drew water, the water-drawing ropes frequently broke. The Buddha said:
It is permitted to use leather to make ropes for drawing water. If the bucket is damaged, it is permitted to repair it with leather. If the rope breaks, it is permitted to make one from leather.
The gate ropes frequently broke, so the Buddha permitted them to be made from leather. When opening and closing the door hurt their hands, the Buddha permitted a large piece of leather to be placed over it.
When a door pivot would not turn, the Buddha permitted a piece of leather to be placed beneath it. When the upper part of the pivot was damaged, the Buddha permitted it to be bound with leather. The same applied if it squeaked.
When the legs of corded beds or wooden beds were damaged, the Buddha permitted them to be bound with leather.
Some bhikkhus suffered from pain in their feet. The Buddha permitted a large piece of leather to be placed over the afflicted area until [849a1] it healed. Afterward, it was to be discarded.
When the cords used by bhikkhus to repair the roof broke, the Buddha permitted them to be made from leather.
Window cords frequently broke, so the Buddha permitted them to be made from sinew or hair.
9. The group of six bhikkhus kept leather bags for alms bowls, leather bags for footwear, and leather bags for needles and thread. The bhikkhus reported this to the Buddha. The Buddha said:
“Such things may not be kept.”
At that time, a carpenter who had gone forth and become a bhikkhu kept a leather bag for his tools. The Buddha said:
“It may not be kept.”
The carpenter who had gone forth and become a bhikkhu was not permitted to store any of his tools. The Sangha received timber for making implements and reported this to the Buddha. The Buddha permitted it to be kept. They did not know what it should be used to contain. The Buddha said:
“Any of the ten kinds of cloth may be used to make containers.”
The bhikkhus’ vessels containing oil and milk were not securely sealed. The Buddha said:
It is permitted to cover them with wet leather. If insects gnaw holes in it, coat it with mud.
A bhikkhu received a decorated leather oil container but, being uncertain, did not dare keep it. The Buddha permitted him to keep it.
A bhikkhu received a horn oil container but, being uncertain, did not dare keep it. The Buddha permitted him to keep it. If the top, bottom, or side was perforated, it could be bound with leather.
10. When the Blessed One was staying in the city of Rajagriha, a bhikkhu’s foot was injured by a sharp piece of wood, and he needed soft footwear. The Buddha permitted him to use it.
At that time, the Buddha and Venerable Ananda went to the Sitavana grove. Not far from the burial ground, they saw a valuable pair of double-soled shoes. Although the Blessed One knew the reason, he nevertheless asked Ananda:
“Why did you not take those shoes?”
Venerable Ananda replied:
“I feared violating the rule against using double-soled shoes.”
The Buddha said:
“If you regard them as discarded refuse, you may take them.”
While traveling, a bhikkhu saw the thick skin of a dead person hanging upon a wooden stake not far from a burial ground. He stripped it off, brought it back to his room, and cut it into a pair of single-soled shoes. A foul odor filled the room. The other bhikkhus asked:
“Why is there a foul odor in this room?”
That bhikkhu related the matter to the bhikkhus. The bhikkhus reported it to the Buddha. The Buddha said:
“Human skin may not be kept. Whoever keeps it commits a sthulatyaya offense. Other impure and repulsive kinds of skin likewise may not be kept; whoever keeps them commits a duskrita offense.”
11. At that time, a bhikkhu arrived from a frigid country.[52] His feet were cracked. He approached the Buddha, bowed with his head at the Buddha’s feet, and then withdrew to stand to one side. Although the Buddha knew the reason, he nevertheless asked:
“Why are your feet cracked?”
He said to the Buddha:
“I came from a cold region, and therefore they became cracked.”
The Buddha asked that bhikkhu:
“What do the people in that country wear?”
The bhikkhu replied:
“They wear phu-la-am leather shoes.”[53]
The Buddha said:
“You are permitted to wear them. If socks are needed, you are permitted to use socks. You are permitted to go to a layman or to the wife of a layman who is not a relative and ask for them. You may not keep extra pairs. If you keep extra pairs, you shall be dealt with according to the Dharma.”
The group of six bhikkhus used leather as belts. The Buddha said:
“Leather may not be used for belts or meditation straps.”
A bhikkhu kept leather articles. The Buddha said:
“They may not be kept.”
A bhikkhu made a cap from leather. The Buddha said:
“It may not be used in this way.”
A bhikkhu made a khẩn-thù-thán[54] from leather. The Buddha said:
“It is not permitted.”
A bhikkhu did not wipe his footwear clean, so his feet and bedding became soiled. The Buddha said:
“Footwear must be wiped clean.”
A bhikkhu put on his footwear before his washed feet had dried, causing the footwear to rot. The Buddha said:
“This must not be done.”
A bhikkhu did not regularly wash his foot-wiping cloth. The other bhikkhus saw that it was filthy and were disgusted. The Buddha said:
“It should be washed.”
After washing it, he neither wrung it out nor hung it up to dry, and it became infested with insects. The Buddha said:
“After washing it, it should be wrung out and aired until dry.”
CHAPTER VI. ROBES
I. REFUSE-RAG ROBES
At one time, the Blessed One was staying in the Deer Park in Varanasi. At that time, five bhikkhus approached the Blessed One, bowed with their heads at his feet, and then withdrew to stand to one side. They said to the Buddha:
“What kinds of robes should we undertake to use?”
The Buddha said:
“You should undertake to use refuse-rag robes[1] and the ten kinds of cloth,[2] namely: kauśa, karpāsa, kambala, soma, kṣauma, śāṇa, hemp, śivira, kauśeya, and thẩn-la-bát. These ten kinds of cloth should be dyed the color of kasaya[3] and then undertaken for use.
When a bhikkhu obtained a robe at a burial ground, the Buddha permitted him to use it. When a bhikkhu received a robe that had been vowed as an offering,[4] the Buddha permitted him to use it.
While traveling not far from a burial ground, a bhikkhu saw a valuable refuse-rag robe.[5] Being uncertain, he did not dare take it. The Buddha permitted him to take it.
The Blessed One was staying in the country of Sravasti. A son of a prominent family had gone forth. From marketplaces and alleys to cemeteries and rubbish dumps, he gathered worn and tattered cloth, brought it back, and made a sanghati robe to undertake for use. When King Prasenajit’s consort saw this, a compassionate thought arose in her mind. She immediately took a very valuable robe, tore it, smeared it with impure substances, and discarded it there for the bhikkhu to gather. The bhikkhu, being uncertain, did not dare take it and reported the matter to the Buddha. The Buddha said:
“If they placed it there for a bhikkhu, it should be taken.”
A bhikkhu from a prominent family had gone forth. He gathered worn and tattered cloth from rubbish heaps, latrines, alleys, and marketplaces, brought it back, and made a sanghati robe. When an elder of Sravasti saw him, compassion arose in his mind. He placed many fine robes in alleys and near latrines and appointed someone to watch over them so that no one else would take them, leaving them for the bhikkhu. At that time, some bhikkhus entered the village, walking with their gaze directed straight down before their feet, and therefore did not see the robes. The person appointed to keep watch said:
“Why do the venerable ones not look from side to side?”
The bhikkhus then saw the robes but, being uncertain, did not dare take them. The bhikkhus reported this to the Buddha. The Buddha said:
“If they placed them there for bhikkhus, you are permitted to accept them.”
A bhikkhu took the clothing of a dead person from a burial pit. Being uncertain, he reported the matter to the Buddha. The Buddha asked:
“With what intention did you take that garment?”
He replied:
“With the thought that it was discarded refuse, not with the intention to steal.”
The Buddha said:
“Then you have committed no offense. Nevertheless, from now on, the clothing of a dead person may not be taken from a burial pit.”
A layman washed a robe and hung it on a wall to dry. Bhikkhus wearing patched robes saw it, mistook it for a refuse-rag robe, and took it. Seeing this, the layman called out:
“That is my robe; do not take it!”
The bhikkhu said:
“I took it because I thought it was a refuse-rag robe.”
Having said this, he put down the robe and departed. That bhikkhu was uncertain and reported the matter to the Buddha. The Buddha asked:
“With what intention did you take that robe?”
The bhikkhu replied:
“I took it because I thought it was a refuse-rag robe; I did not take it with the mind of a thief.”
The Buddha said:
“There is no offense. From now on, you must not take refuse-rag robes from walls or fences.”
At that time, the robe of a dead person lay before the chief magistrate. A bhikkhu took that person’s robe. Later, the magistrate ordered a candala to remove the corpse. The candala said:
“Why do you not tell the person who took the robe to remove the corpse?”
The magistrate asked:
“Who took the robe?”
The candala replied:
“A Sakyan ascetic took it.”
The bhikkhus reported this to the Buddha. The Buddha said:
“One should not take the robe of a dead person from a magistrate’s place of judgment.”
At that time, while traveling along a road not far from a charnel ground, a bhikkhu saw the robe of a dead person whose body had not yet decomposed, and he took it. The dead person immediately stood up and said:
“Venerable sir, do not take my robe away!”
The bhikkhu said:
“You are a dead person; how could you have a robe?”
Having said this, he continued to take the robe away and did not return it. The dead person followed the bhikkhu as far as the outer gate of Jeta Grove, where he fell to the ground. Other bhikkhus saw this and asked the bhikkhu:
“What was that person saying?”
The bhikkhu replied:
“I thought he was dead, so I took his robe and brought it here.” The bhikkhus reported this to the Buddha. The Buddha said:
“One should not take the robe of a dead person whose body has not yet decomposed.”
A cowherd placed his garment over his head and went to sleep. A bhikkhu who observed the practice of wearing refuse-rag robes saw him and thought that he was dead. He then reflected, “The Blessed One does not permit bhikkhus to take the garment of a dead person whose body has not yet decomposed.” After thinking this, he took the arm bone of a dead person and struck the cowherd on the head, splitting his head open. The cowherd immediately stood up and asked:
“Why did the venerable strike me?”
The bhikkhu said:
“I thought you were dead.”
The cowherd said:
“Can you not distinguish whether I am alive or dead?”
Having said this, he beat the bhikkhu nearly to death. The bhikkhus [850a1] reported this to the Buddha. The Buddha said:
“A dead person whose body has not yet decomposed must not be struck.”
The group of six bhikkhus used materials not suitable for robes to make bowl bags, bags for footwear, and needle cases, and they kept sleeping furnishings made of embroidered brocade, felt mats, mattresses and pillows, and otter skins. The bhikkhus reported this to the Buddha. The Buddha said:
“You must not use materials unsuitable for robes to make bowl bags or even needle cases, nor may you keep sleeping furnishings made of embroidered brocade, felt mats, mattresses and pillows, or otter skins.”
At that time, a bhikkhu found sleeping furnishings made of embroidered brocade, a felt mat, and a pillow in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take and use them.”
A bhikkhu found yiliyan-tuo, maoluo, maomaoluo, and qulou[6] in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take them, but strip away the hides and grass. The remaining materials may be kept and used as ground coverings.”
A bhikkhu found a leather-strung bed, a wooden bed, and a single bed in a charnel ground and reported this to the Buddha. The Buddha said:
“I permit you to take them, but strip away the leather and then cover them with one of the ten kinds of robe material.”
A bhikkhu found a corded bed, a wooden bed, and a single bed in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take them, except for the two kinds of beds made with leather thongs or hair.”
A bhikkhu found a cart, a parasol, and a handcart in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take them.”
A bhikkhu found a washing-water vessel, a staff, and a fan in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take them.”
A bhikkhu found a sickle, a knife blade, and a hook in a charnel ground. Being apprehensive, he did not dare take them and reported this to the Buddha. The Buddha said:
“I permit you to take them.”
A bhikkhu found money in a charnel ground and personally carried it away. The bhikkhu reported this to the Buddha. The Buddha said:
“It must not be taken.”
A bhikkhu took a copper coin and reported this to the Buddha. The Buddha said:
“You must first hammer it until its form is destroyed, and only then may you carry it away.”
A bhikkhu found a robe that had been chewed by cattle and reported this to the Buddha. The Buddha said:
“I permit you to take and use it.”
A bhikkhu found a robe that had been gnawed by mice and reported this to the Buddha. The Buddha said:
“I permit you to take and use it.”
A bhikkhu found a robe that had been burned and reported this to the Buddha. The Buddha said:
“I permit you to take and use it.”
There are ten kinds of refuse-rag robes:[7] robes chewed by cattle, robes gnawed by mice, robes scorched by fire, menstrual cloths, cloths used in childbirth, robes found in a deity’s shrine, or robes carried away by birds or blown by the wind and dropped in various places, robes from charnel grounds, votive robes,[8] robes bestowed upon assuming royal office, and robes that have gone forth and returned. These ten kinds of robes are called refuse-rag robes.
At that time, King Prasenajit of Kosala and King Ajatasatru of Magadha fought one another, and many people died. The bhikkhus wished to go there to take the robes of the dead and reported this to the Buddha. The Buddha said:
“I permit you to go there. If someone is present, you should speak to that person before taking them. Only when no one is present may you take them at your discretion.”
At that time, King Ajatasatru fought against the Vrijjis, and many people died. The bhikkhus wished to go and take the robes of the dead and reported this to the Buddha. The Buddha said:
“You should go and speak to those present before taking them. If no one is present, you may take them at your discretion.”
On one occasion, a large group of laypeople assembled at a charnel ground. They removed their garments and placed them in a pile while they buried a dead person. Bhikkhus who observed the practice of wearing refuse-rag robes saw the garments and, thinking they were refuse-rag robes, took them away. The laypeople saw this and said:
“Those are our garments. Do not take them!”
The bhikkhus said:
“We thought they were refuse-rag robes.”
Having said this, they set the garments down on the ground and departed. The bhikkhus were apprehensive and reported this to the Buddha. The Buddha asked:
“With what intention did you take them?”
The bhikkhus replied:
“We thought they were refuse-rag robes; we did not take them with the intention of stealing.”
The Buddha said:
“In that case, there is no offense. However, you must not take robes that have been placed in a pile.”
Some laypeople were cremating a dead person at a charnel ground. Bhikkhus who observed the practice of wearing refuse-rag robes saw the smoke and called other bhikkhus to come and collect refuse-rag robes. Those bhikkhus said:
“Very well.”
The bhikkhus then went there and silently stood to one side. At that time, a layperson gave one bhikkhu a valuable robe. The second bhikkhu said:
“Bring it here. I will divide it with you.”
The other bhikkhu said:
“Divide it with whom? The layperson said that he was giving it to me!”
The two bhikkhus quarreled. The bhikkhus reported this to the Buddha. The Buddha said:
“You should ask the layperson to whom the robe was given and decide according to the layperson’s reply. If the layperson says, ‘I do not know,’ or says, ‘It was given to both of you,’ only then should it be divided into two portions.”
At that time, a bhikkhu went to a charnel ground to collect refuse-rag robes. Seeing a refuse-rag robe from afar, one bhikkhu pointed to it and said:
“That robe is mine.”
A second bhikkhu immediately ran over and took it. The two quarreled, each saying that it was his. The bhikkhus reported this to the Buddha. The Buddha said:
“A refuse-rag robe has no owner; it belongs to whoever takes it first.”
Two bhikkhus went together to a charnel ground to collect refuse-rag robes. Seeing a robe from afar, both pointed to it and said that it was theirs. As soon as they had spoken, both ran over to take it. They quarreled, each saying that it was his. The bhikkhus reported this to the Buddha. The Buddha said:
“A refuse-rag robe has no owner. If two people take it simultaneously, it should be divided into two portions.”
At that time, a large group of laypeople transported a dead person to a charnel ground. A bhikkhu who observed the practice of wearing refuse-rag robes saw them and said to the other bhikkhus:
“We should go and collect refuse-rag robes. Today we will surely obtain many.”
One bhikkhu said:
“You venerable ones may go. I cannot go.”
The bhikkhus then went, obtained many refuse-rag robes, brought them back to the monastery, washed them clean, and put them in order. When that bhikkhu saw them, he said to this bhikkhu:
“Why did you not come with me to collect robes? I went and obtained quite a few, which I have brought back here.”
This bhikkhu said:
“Bring it here and share it with me as well.”
That bhikkhu said:
“You did not go with me to obtain it; why do you demand a share?”
The two disputed with each other. The bhikkhus reported the matter to the Buddha. The Buddha said:
“It belongs to the one who went to obtain it.”
A large group of bhikkhus who wore rag-robes agreed to go together to a charnel ground to gather rag-robes. Two bhikkhus obtained valuable robes. The other bhikkhus said:
“Share them with us as well.”
Those bhikkhus replied:
“I obtained these robes; why do you tell me to share them with you?”
Many of them disputed together, and the bhikkhus reported the matter to the Buddha. The Buddha said:
“Act in accordance with the prior agreement. Whether much or little is obtained, it should be shared among you.”
The Buddha was staying in the country of Sravasti. When the grandparents or parents of certain householders died, they adorned their grandparents’ or parents’ graves with banners, canopies, robes, and other articles. Bhikkhus who wore rag-robes saw these things, stripped them from the graves, and took them away.
When the householders saw this, they all criticized them, saying: “These Sakyaputriya ascetics are shameless. They steal other people’s possessions while claiming, ‘We understand the true Dharma.’ What true Dharma can there be in such conduct? We built graves for our grandparents or parents and made offerings there with banners and canopies; why did they arbitrarily strip them away?
It is as though we had built those graves and made those offerings for the Sakyaputriya ascetics. In truth, it was for our own grandparents and parents that we adorned their graves with banners and canopies and made those offerings!”
The bhikkhus reported the matter to the Buddha. The Buddha said:
“You must not take articles of this kind.”
On some occasions, the wind blew such articles elsewhere, or birds carried them away in their beaks and dropped them elsewhere. When the bhikkhus saw them, they were apprehensive and did not dare take them, so they reported the matter to the Buddha. The Buddha said:
“In such cases, you are permitted to take them.”
The bhikkhus saw robes and other articles used as adornments and offerings at a stupa and took them. After taking them, they became apprehensive and reported the matter to the Buddha. The Buddha asked:
“With what intention did you take them?”
The bhikkhus replied:
“We took them thinking they were rag-robes, not with an intention to steal.”
The Buddha said:
“In that case, there is no offense. Nevertheless, you must not take robes or other articles used as adornments and offerings at a stupa.”
II. JIVAKA KOMARABHACCA
1. The Courtesan of Rajagriha
The Blessed One was staying in Rajagriha. At that time, in Vaisali there was a courtesan named Ambapalika,[9] who was exceedingly beautiful. Anyone wishing to spend a night with her had to pay fifty measures of gold. For the daytime, one likewise had to pay fifty measures of gold. At that time, because Vaisali had this courtesan, people from all four quarters gathered there. As a result, the kingdom flourished exceedingly.
The ministers of Rajagriha heard it said: “In Vaisali there is a courtesan [851a1] named Ambapalika, who is exceedingly beautiful. Anyone wishing to spend a night with her must pay fifty measures of gold. For the daytime, one must likewise pay fifty measures of gold. At that time, because Vaisali has this courtesan, people from all four quarters gather there. As a result, Vaisali flourishes exceedingly.”
The ministers went before King Bimbisara and said:
“Does Your Majesty know that in the country of Vaisali there is a courtesan named Ambapalika, who is exceedingly beautiful? Anyone wishing to spend a night with her must pay fifty measures of gold. For the daytime, one must likewise pay fifty measures of gold. At that time, because Vaisali has this courtesan, people from all four quarters gather there. As a result, Vaisali flourishes exceedingly.”
After hearing this, the king immediately commanded his ministers:
“Why do you not bring such a courtesan here?”
At that time, in Rajagriha there was a maiden named Salavati,[10] whose beauty was incomparable and surpassed even that of Ambapalika. The ministers then established this woman as a courtesan. Anyone wishing to spend a night with her had to pay one hundred measures of gold, and the same amount for a day.
At that time, because Rajagriha had this courtesan, people from all four quarters gathered there, and as a result the city flourished exceedingly. King Bimbisara’s son, Prince Abhaya,[11] spent a night with this courtesan, and she became pregnant. From then on, the courtesan instructed her gatekeeper: “If any visitor wishes to see me, say that I am ill.” After the full term had elapsed, the courtesan gave birth to a handsome baby boy.
She wrapped the infant in white cloth and ordered a maidservant to abandon him by the roadside. The maidservant obeyed her command, carried the infant away, and left him there.
At daybreak that same morning, Prince Abhaya wished to travel by carriage to pay respects to his royal father, so he ordered attendants to clear the road. Unexpectedly, the prince saw a white object in the distance beside the road. He stopped his carriage and asked the people nearby:
“What is that white bundle?”
The people by the road replied:
“A baby.”
The prince asked:
“Is it alive or dead?”
The people by the road said:
“It is alive.”
The prince immediately ordered that the baby be carried back. Prince Abhaya had no child, so he took the infant home and entrusted him to a wet nurse to be reared. Because they had said, “It is alive,” he was named Jivaka.[12] Because the child had been found by the prince, he was called Komarabhacca.[13] As he gradually grew, the prince loved him dearly.
One day, the prince summoned Jivaka Komarabhacca and said:
“My son, if you wish to remain for a long time in the royal household but possess no profession, you will not be able to receive a royal stipend. You must learn an art.”
Jivaka Komarabhacca replied:
“I shall learn one.”
2. Studying Medicine
Jivaka Komarabhacca thought to himself: “What profession should I learn that will bring me great wealth with little trouble?” Having considered the matter, Jivaka Komarabhacca decided to study medicine. That profession brought great wealth with little trouble. Jivaka Komarabhacca then thought: “Who can teach me the art of medicine?” At that time, Jivaka Komarabhacca heard that in the country of Taksasila[14] there was a physician of the Atreya clan named Pingala, who was highly skilled. “He can teach me.” Jivaka Komarabhacca immediately went to that country, approached Pingala, and said:
“I wish to study the art of medicine under you. Master, please teach me.”
Pingala replied, “Very well!”
For seven years, Jivaka Komarabhacca studied the art of medicine under him. One day he thought to himself: “How much longer must I study this medical art before completing my training?” Having thought this, Jivaka Komarabhacca immediately went to his teacher and asked:
“How much longer must I study this medical art before completing my training?”
The teacher gave him a basket and tools for digging up roots, and said to Jivaka Komarabhacca:
“Go throughout the country of Taksasila within a radius of one yojana, examine all the plants, and bring back any plant that is not medicinal.”
Jivaka Komarabhacca obeyed his teacher’s instruction and searched throughout the country of Taksasila within a radius of one yojana, but he could not find any plant that was not medicinal. Every plant Jivaka Komarabhacca saw could be analyzed and employed as medicine. Jivaka Komarabhacca returned with his basket empty, approached his teacher, and said:
“Master, I went throughout the country of Taksasila within a radius of one yojana to seek a plant that was not medicinal. I searched everywhere but found no plant that was not medicine. Every one of them can be analyzed and employed as medicine.”
The teacher of medicine replied to Jivaka Komarabhacca:
“You may now depart. Your mastery of the art of medicine is complete. In this continent of Jambudvipa, I am foremost. After I die, you shall be my successor.”
3. Treating Illnesses
1. At that time, Jivaka Komarabhacca thought to himself: “Whom should I treat first? This country is small and lies in a border region. I should return to my native country and begin practicing medicine there.” Having thought this, Jivaka Komarabhacca returned to the city of Bhaggata.
In the city of Bāgāḍa, at that time the wife of a great elder suffered from a grave illness, a headache that had persisted for twelve years, and none of the physicians was able to cure her. When the youth Jīvaka heard of this, he immediately went to that house and said to the gatekeeper:
“Go inside and inform the elder that there is a physician outside the gate.”
The gatekeeper immediately went inside and reported this. The elder’s wife asked:
“What does the physician look like?”
The gatekeeper replied:
“The physician is still young.”
The patient then thought, “Even those older, experienced physicians have been unable to cure me; how much less could one so young do so?” She therefore told the gatekeeper to go out and tell the physician that she no longer needed a physician. The gatekeeper immediately went out and said:
“I went inside on your behalf and informed the elder’s wife. But the elder’s wife said that she no longer needs a physician.”
The youth Jīvaka again said:
“Could you go inside on my behalf and ask the elder’s wife to permit me to treat her? If she is cured, she may give me whatever she wishes.”
The gatekeeper then went in again and reported to his mistress:
“The physician asks that you permit him to treat you. If you are cured, you may give him whatever you wish.”
After hearing this, the elder’s wife thought, “If that is so, it will cost nothing.” She ordered the gatekeeper to call him in. When summoned, the youth Jīvaka entered, went to the elder’s wife, and asked:
“What is the nature of your painful illness?”
The elder’s wife replied:
“The illness is thus and thus.”
The youth Jīvaka again asked:
“How did it begin?”
She said:
“The illness began in such and such a way.”
The youth Jīvaka continued:
“How long have you been ill?”
She replied:
“I have been ill for this length of time.”
After questioning her, the youth Jīvaka said:
“I can cure this illness.”
The youth Jīvaka then took a fine medicine like cream, heated it, and dripped it into the patient’s nostrils. All the cream that was dripped into her nostrils flowed out through the patient’s mouth. The elder’s wife immediately took a vessel, caught that refined cream, and set it aside. Seeing this, the youth Jīvaka became distressed, thinking, “She is so miserly even with a little impure cream such as this; how much recompense will she give me when she is cured?” Seeing that the youth Jīvaka appeared sorrowful, the elder’s wife asked:
“Why do you appear distressed, physician?”
The youth Jīvaka said:
“Indeed, I am distressed.”
She asked:
“Why are you distressed?”
The youth Jīvaka replied:
“Because I thought to myself: you are miserly even with a little impure cream such as this, so when you are cured, how will you recompense me? That is why I am distressed.”
The elder’s wife said:
“Because it concerns the household, it should not readily be thrown away. It can be used as oil for a lamp, and therefore I caught it. Just continue treating my illness; why should you grieve or worry?”
When the youth Jīvaka heard this, he continued the treatment. After the illness was cured, the elder’s wife thanked the youth Jīvaka with four hundred thousand measures of gold, servants, and carriages. Having received these gifts, the youth Jīvaka returned to the city of Rājagṛha. Arriving at the gate of Prince Abhaya’s residence, he said to the gatekeeper:
“Go inside and report to the Prince that the youth Jīvaka is outside the gate.”
The gatekeeper immediately went inside and reported this. The Prince ordered the gatekeeper to call him in. After the youth Jīvaka entered, he bowed reverently with his head and face to the ground, stood to one side, and gave Prince Abhaya a full account of everything that had occurred, saying:
“I respectfully offer to the Prince all the gifts I have received.”
The Prince said:
“Enough! There is no need to do that. You may use them as you please.”
This was the first patient whom the youth Jīvaka treated.[15]
Notes:
[17] Kuru, the slope of Mount Joy 拘留歡喜山曲. Pali, Vin.i. 194: Kuraraghare papāte pabbate, on the slope of Mount Papāta in the town of Kuraraghara. Five-Part Vinaya 21 (T22n1421, p.144a13): Mount Palouta in the country of Aśpa Avantu 阿濕波阿雲頭國波樓多山.
[18] The country of Avanti, 阿槃提國. Pali, Vin.i. 194, Avantī.
[19] The lay devotee Yier 億耳優婆塞. Five-Part Vinaya 21, ibid., a householder named Śramaṇa Yier 沙門億耳. Pali, Vin.i. 194, Soṇa Kuṭikaṇṇa.
[20] Chinese: “the attendant accompanied him” 使人俱. Cf. Pali, ibid., Soṇo upasako Kuṭikaṇṇo āyasmato Mahā-Kaccānassa upaṭṭhako hoti: the lay devotee Soṇa Kuṭikaṇṇa was the attendant of the Venerable Mahā-Kaccāna. The Chinese version understands upaṭṭhako, “attendant,” as a third person rather than as an appositive.
[21] Five-Part Vinaya 21, ibid.: Yier remained a novice for six years before receiving full ordination.
[22] Yiliyantuo, maoluo, maomaoluo, and qulu 伊梨延陀耄羅耄耄羅氍氀. Pali (Vin.i. 195): eragu, moragu, majjhāru, jantu. Ten Recitations Vinaya: hemp mattress covering, woolen mattress covering, and cotton-garment mattress covering 麻褥覆毛褥覆花衣褥覆.
[23] Ram, white sheep, and deer 羖羊白羊鹿. Pali: eḷakacamma, ajacamma, migacamma.
[24] A robe reserved for a bhikṣu absent from his former residence.
[25] The Sixteen Meanings 十六句義. Five-Part Vinaya, ibid.: Scripture of the Section of Sixteen Meanings 十六義品經. Ten Recitations Vinaya 25 (T23n1435, p.181b25): 波羅延薩遮陀舍修妒路. Pali, Vin.i. 196, Aṭṭhakavaggikāni, understood as the Section on Meaning, or the Section of Eight Verses, comprising sixteen discourses and 210 verses, the fourth section of the Suttanipāta.
[26] “Five Vinaya holders” 持律五人. This should be understood to mean that the fifth person was a Vinaya holder. In a Sangha of five persons, one was a Vinaya holder. It is not required that all five be Vinaya holders. Therefore, this Chinese phrase should not be understood as “five persons who uphold the Vinaya.” Ten Recitations Vinaya 25 (T23n1435, p.181c29): “a Vinaya holder as the fifth” 持律第五. Cf. Vin.i. 197: vinayadharapañcamena.
[27] Baimutiao 白木調. This Chinese translation accords with the Pali Setakaṇṇika; however, Vin.i.197 says that this town was in the south, corresponding closely to the Ten Recitations Vinaya, ibid.: “in the central southern region, the village of Baimu” 白木聚落. This was taken as the boundary marker. Beyond it was regarded as a frontier region.
[28] Jing shan 靜善. No equivalent is found in the Ten Recitations Vinaya or the Pali. Compare the Ten Recitations Vinaya: in the east there was a brahmin village named Jialang 伽郎. The Pali equivalent is Kajaṅgala, a small town in the east.
[29] Yishili, a lineage of seers 一師梨仙人種. This is perhaps what the Ten Recitations Vinaya calls Mount Youshiluo 優尸羅山, in the north. The Pali equivalent is Usīraddhaja, in the north.
[30] Zhu 柱, the name of a country. Ten Recitations Vinaya: in the west there was a brahmin village named Zhu 住婆羅門聚落. Pali: in the west there was a brahmin village named Thūna, which both Chinese versions read as Thāna.
[31] Great hides 大皮. Cf. Ten Recitations Vinaya 25 (p.182a23): the hides of five kinds of animals are called great hides because of their size—lion, tiger, leopard, otter, and jackal.
[32] Jialuo 迦羅. It is unknown what animal this is. It may be the Pali kāḷaka (Vin.i.186), a squirrel (?). Or Skt. kālaka, a kind of water snake (Wogihara: “black dragon”).
[33] Qulu 氍氀; unclear. See note 31 in Chapter VI: Robes below. Compare Dīrgha Āgama 3, discourse no. 2, “The Journey,” T01, p.23b.
[34] A couch for sitting alone 獨坐床. See Part II, Bhikṣuṇīs, Pācittiya 83 and note 142.
[35] Jianafuluo 迦那富羅. See below.
[36] Shoes with curved horn tips 旋角革屣. It is unclear what “curved horn” means. The corresponding passage in Mahāvagga v (Vin.i.186) reads: meṇḍavisāṇavaddhika (having shoe tips made from ram’s horn), ajavisāṇavaddhika (having shoe tips made from deer horn).
[37] Alali leather shoes 阿羅梨革屣. (?)
[38] Fulabatuoluo 富羅跋陀羅. Pali, ibid., puṭabaddha, a kind of boot reaching to the knee.
[39] Chên-shih-li 真誓梨. Pali: tittirapattika (?), a type of sandal shaped like the wing of a partridge.
[40] Pien-pien ko-hsi 編邊革屣.
[41] Chüan-hsing ko-hsi 捲形.
[42] Brocade-colored 錦色; this should be understood as “embroidered in color.”
[43] That is, cotton.
[44] P’o-so 婆娑. Pali (Vin. i. 189): pabbaja, a type of reed grass (rush). Han-t’o-lo 漢陀羅; Pali: hintāla, resembling the date palm, a type of palm tree. She-lo 舍羅. It is unclear what kind of grass this is; perhaps Pali: sara, reed grass.
[45] Ch’in-p’o-lo 欽婆羅, cloth woven from animal hair. Pali (Vin. i. 190): kambala.
[46] To-lo 多羅. Pali (Vin. i. 189): tālataruṇa, a young tāla or a shoot of the tāla tree, a palm with fan-shaped leaves.
[47] The Vajjiputtakas of Vesāli 毘舍離跋闍子. Members of the Vajjian clan (Pali: Vajjiputta) residing in Vesāli (Pali: Vesāli).
[48] One who has not yet completed ten rains-retreats may not serve as a mentor upon whom another depends.
[49] To make it allowable, for fear of committing the offense of keeping an extra bowl; nissaggiya 21.
[50] A litter 輦; a vehicle drawn by people.
[51] I-shih hide 伊師皮.
[52] The Land of Cold Snows 寒雪國.
[53] Fu-lo-an-ti 富羅菴鞮. Cf. the Section on Leather (T23, p. 1059b1): in regions of cold snow, the use of fu-lo footwear is permitted. See also the Five-Part Vinaya 21 (T22n1421, p. 146c24). Perhaps a type of boot. Wogihara, Skt. pūla: a type of footwear with straps. Mahāvyutpatti, 272 (21): pūlā, “boots with straps” 有帶靴, fu-lo 富羅. The Sounds and Meanings of All the Scriptures (T54n2128, p. 740b07): fu-lo 腹羅, also written 福羅; or called fu-lo 富羅, correctly pu-lo 布羅; translated as “short-shafted boots” 短靿靴, a type of boot with a short upper (?). The Meanings of Translated Names (T54n2131, p. 1108b17): fu-lo 富羅, correctly fu-lo 腹羅, translated as “short-shafted boots” 短靿靴. The Pali equivalent is unknown.
[54] Chin-shu-t’an 緊殊炭. It is unclear what this is.
[1] Refuse-rag 糞掃. The Ten-Recitation Vinaya calls it p’an-sou robe 槃藪衣. Pali: paṃsukūla, (cloth) picked up from a rubbish heap.
[2] Ten kinds of robes or ten kinds of cloth: 1. chü-she 拘舍, Pali: koseyya (Skt. kauśeya), silk fabric, silk; 2. chieh-pei 劫貝, Pali: kappāsa (Skt. karpāsa), cotton cloth; 3. ch’in-pa-lo robe 欽跋羅衣, Pali: kambala (Skt. nt.), woolen cloth, cloth made from animal hair; 4. ch’u-mo 芻摩, Pali: khoma (Skt. kṣauma), hemp cloth, flax, linen; 5. ch’a-mo 叉摩, Pali: ?; 6. she-nou 舍兔, Pali: sāṇa (Skt. śāṇa), coarse hemp cloth; 7. hemp 麻, Pali: bhaṅga (the same in Skt.); 8. ch’ih-i-lo 翅夷羅, Pali: (?); 9. chü-she-lo 拘攝羅, Pali: (?); 10. ch’en-lo-po 嚫羅缽, Pali: (?).
The transcriptions here differ from those in the preceding chapters. See Part I, Ch. iv, Nissaggiya 1 and note 8. Cf.
Mahāvagga viii, Vin. i. 281, which permits only six lawful kinds of robes: anujānāmi bhikkhave cha cīvarāni—khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅganti.
[3] Kāṣāya 袈裟. Pali: kāsāya (Skt. kāṣāya), a robe of subdued color, a robe of altered color, a yellowish-brown robe.
[4] An awaited robe 願衣, obtained by standing and waiting for someone to cast it away in a charnel ground (Pali: āgamenta: coming to wait); see the passage below.
[5] A costly refuse-rag robe 貴價糞掃衣. Fine and costly cloth that has nevertheless been discarded upon a rubbish heap. It is usually cloth that wrapped the corpse of a wealthy person. See the passage below.
[6] See note 22, Ch. v, Leather.
[7] The Ten-Recitation Vinaya 27 (T23n1435, p. 195a27) gives four kinds of refuse-rag robes: 1. a robe from among the hollows, which wrapped a corpse and was discarded in a charnel ground; 2. a brought-out robe, picked up in a charnel ground and brought back for a bhikkhu; 3. an ownerless robe, which wrapped an unclaimed corpse; 4. a discarded robe, cast upon rubbish heaps in a village.
[8] A sought awaited robe 求願衣; above it is called an awaited robe. Cloth gathered from a charnel ground and brought back to be divided among the bhikkhus according to a prior agreement. The Ten-Recitation Vinaya calls it a brought-out robe; Pali: āgamenta, to come and wait (paṃsukūlapariyesana, seeking a refuse-rag robe).
[9] An-p’o-lo-p’o-li 菴婆羅婆利. Pali: Ambapālī.
[10] So-lo-pa-ti 娑羅跋提. The base edition reads P’o-lo… 婆羅. It has been emended according to the Pali pronunciation. Vin. i. 268: Sālavatī.
[11] Prince Abhaya 無畏王子. Pali: Abhaya-rājakumāra.
[12] Ch’i-p’o 耆婆. Pali: because the answer given was jīvati (“he lives”), he was named Jīvaka.
[13] Youth 童子. Because he was found by the Prince (Kumāra), he was given the epithet Komārabhacca. The Chinese translation does not distinguish between these two different Indic words: Komārabhacca, Jīvaka’s particular epithet, and Kumāra, a common noun meaning prince or youth.
[14] Te-ch’a-shih-lo 得叉尸羅. Pali: Takkasilā, the capital of Gandhāra, regarded as a renowned center of learning at that time. Many kings and princes studied there.
[15] End of fascicle 39.
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