四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

FOURTH PART

MISCELLANEOUS DHARMAS

CHAPTER I

LODGINGS^[1]

1. Kalandaka Bamboo Grove

[936b25] The Blessed One was staying in the country of Varanasi.

At that time, five men^[1] rose from their seats, bared their right shoulders, knelt with their right knees on the ground, joined their palms, and addressed the Blessed One:

“What kinds of lodgings should we dwell in, and what kinds of bedding and seating should we use?”

The Buddha said:

“You are permitted to dwell in an aranya, beneath a tree, in an empty dwelling, in a cave or ravine, in a mountain hollow, on open ground, beside a heap or stack of dry grass, in a forest, beside a charnel ground, or at the water’s edge. Spread grass or leaves as a seat.”

The bhikkhus slept without pillows and consequently suffered pain. The Buddha permitted them to use a stone, a tile, a piece of wood, an arm, or one of the ten kinds of robes as a pillow.

The Blessed One was staying in Rajagriha. King Bimbisara of Magadha thought: “If the Blessed One comes here, whichever park he enters first, I shall offer that park as a sangharama. In Rajagriha, this Kalandaka Bamboo Grove^[2] is foremost among parks.”^[3]

The Blessed One knew the king’s thought and therefore went first to the Kalandaka Bamboo Grove. Seeing the Blessed One from afar, the King immediately dismounted from his elephant, took the cushion from the elephant’s back, folded it into four layers, spread it out, and respectfully invited the Blessed One to sit. When the Blessed One had taken his seat, King Bimbisara took a golden washing vessel, offered water to the Buddha, and said:

“In this city of Rajagriha, this Kalandaka park within the Bamboo Grove is the most beautiful of all. I now wish to offer it to the Blessed One. May the Blessed One compassionately accept it.”

The Buddha told the King:

“Great King, you should offer this park to the Buddha and the Sangha of the four quarters. Why is this? If a sangharama, a park or anything within a park, a lodging or anything within a lodging, robes and bowls, sitting mats, or needle cases belong to the Buddha, then devas, human beings, Mara, Brahma, sramanas, and brahmins are all unable to use them, but must revere them as they would a stupa.”

The King then addressed the Buddha:

“Venerable One, I offer this Kalandaka Bamboo Grove to the Buddha and the Sangha of the four quarters. May the Blessed One and the Sangha of the four quarters, out of compassion for me, accept it.”

The Blessed One exhorted him with the following verse:

Those who offer parks and fruit trees,

Bridges and ferries to convey people,

Wells of water along lengthy roads,

And dwellings in which to abide—

The merit of those who give thus

Increases by day and by night.

Those who keep the precepts and delight in the Dharma

Will be reborn in a wholesome realm.

King Bimbisara bowed his head at the Buddha’s feet and then withdrew to sit at one side. Employing skillful means, the Blessed One taught various Dharmas to the King, causing him to rejoice. Having heard the Buddha teach the Dharma and having rejoiced, the King rose from his seat, paid homage to the Buddha, and departed.

2. Monasteries

At that time, early one morning, the bhikkhus went from Mount Grdhrakuta to Rajagriha. A great householder in the city encountered them and asked:

“Venerable Ones, where did you rest during the night?”

They replied:

“We rested in mountain caves, at the water’s edge, beneath trees, beside rocks, and on grassy ground.”

The householder asked:

“Are there no lodgings?”

“There are none.”

The householder further asked:

“Would it be permissible to build lodgings?”

“The Blessed One has not yet permitted lodgings to be built.”

The bhikkhus reported this to the Buddha. The Buddha said:

“You are permitted to build lodgings.”^[4]

When the householder [937a1] heard that the Buddha had permitted the bhikkhus to build lodgings, he immediately built sixty separate rooms^[5] on Mount Grdhrakuta, fully furnished with all necessities. He then invited the Buddha and the Sangha to come the following morning to receive a meal and accept the offering of the lodgings. That night, he prepared delicious and nourishing foods.

In the morning, he went to announce that the appointed time had arrived. At daybreak, the Blessed One, together with one thousand two hundred and fifty senior bhikkhus, put on their robes, took up their bowls, went to the householder’s home, and sat in the seats prepared for them. With his own hands, the householder served the Buddha and the Sangha an ample measure of pure and delicious food.

When they had finished eating, the householder took a golden vessel filled with water, offered it to the Blessed One, and said:

“I have built sixty lodgings on Mount Grdhrakuta, fully furnished with every necessity, for the sake of merit, as a great offering, and so that I may be reborn in a wholesome realm. I now offer them to the Buddha and the Sangha of the four quarters. May the Blessed One compassionately accept them.”

Having accepted them, the Blessed One gave the following exhortation:

To ward off cold and heat,

And all ferocious beasts,

Gadflies, mosquitoes, and venomous creatures;

To provide shelter from rain and sun,

From severe illness and harmful winds—

A lodging protects against them all.

There one may keep the precepts without transgression,

Diligently cultivate the Buddha-Dharma,

Remain steadfast and at ease,

And practice meditative concentration and discerning contemplation.

Offering lodgings to the Sangha,

The Blessed One declared, is foremost.

At that time, the householder of Rajagriha sat on a low stool before the Blessed One. Employing countless skillful means, the Blessed One taught the Dharma and instructed him, causing him to rejoice. After teaching the Dharma to the householder, instructing him, and causing him to rejoice, the Blessed One rose from his seat and departed.

When King Bimbisara heard that the Blessed One had permitted the Sangha to build lodgings, he wished to make a vow to construct a great assembly hall in the Kalandaka Bamboo Grove, like a royal palace, fully furnished with all necessities. The Buddha permitted it to be built.

A donor wished to build a multistoried pavilion^[6] for the Sangha. The Buddha permitted it. A donor wished to build a vimana lodging^[7] for the Sangha. The Buddha permitted it. A donor wished to build an elephant-shaped lodging^[8] for the Sangha. The Buddha permitted it. A donor wished to build various kinds of lodgings for the Sangha. The Buddha permitted it.

The bhikkhus wished to build lodgings, and the Buddha permitted them. Whatever was needed, according to the method of constructing lodgings, was also permitted. After a lodging had been built, if the ground was dusty and dirty, it should be plastered with mud. Because the bhikkhus had no bedding on which to lie, they became ill. The Buddha permitted them to use eranda, maula, maumaula, or maulu cloth,^[9] or one of the ten kinds of robes, to spread upon the ground. If they still became ill, the Buddha permitted them to make beds.

There are five kinds of beds, as stated above.^[10] Some wished to have woven beds. The Buddha permitted them to weave such beds, except with two kinds of cord that were not to be used: leather and human hair. All other kinds of cord could be used for weaving.

If there was insufficient cord, it could be threaded through the mortise holes to form an open weave. Because a certain bhikkhu’s bed had no bedding on which to lie, he became ill. The Buddha permitted mattresses to be made for lying upon.

Some did not know what materials to use. The Buddha permitted straw, grass, hair, wool, or kapok to be used as stuffing. If a mattress was too small, it was to be stretched out and sewn to the four sides of the bed.

If the edging of a mattress became damaged, it should be mended. If the stuffing gathered in one place, the mattress should be quilted. If a mattress became soiled, another layer should be sewn over it.

If it remained soiled even after another layer was sewn over it, a felt coverlet should be placed on top. The bhikkhus had no pillows. The Buddha permitted pillows to be made.

They did not know how to make them. The Buddha instructed them to sew them in square, round, or triangular shapes.

3. Beds

1. At that time, in Rajagriha, the Sangha received a large quantity of sanu fibers.^[11] The bhikkhus were uncertain and did not dare accept them. The Buddha said:

“You are permitted to accept and use them to make corded beds or wooden beds, to weave mattresses or undergarments, to make floor coverings or cords, or to make stuffed mattresses.”

The bhikkhus received beds woven with batma grass cord.^[12] The Buddha permitted them to use them.

Snakes, scorpions, centipedes, and venomous creatures entered the rooms. The bhikkhus who had not yet relinquished sensual desire became frightened upon seeing them. The Buddha permitted bed legs to be made. The Group of Six bhikkhus made tall bed legs. The Buddha said:

“Tall bed legs should not be made. At most, they may be one foot five inches or one handspan high.”^[13]

2. A bhikkhu kept his robes in an unsecured place. The Buddha said that they should be placed beside the head of the bed. Another placed his robes behind his back; when he lay on his side and turned over, he pressed upon them. The Buddha permitted robes to be hung on a cord, on an ivory-shaped peg, on a hooked post, or on a robe rack. One bhikkhu kept the robes he regularly wore together with those he did not regularly wear; when he took a regularly worn robe to put on, he took the wrong one. The Buddha said:

“Robes regularly worn should not be kept together with robes not regularly worn.”

4. One bhikkhu put his alms bowl in the same bag as his footwear, needle case, and oil. Another bhikkhu saw this and was repulsed. The Buddha said:

“The bowl bag and needle case should be kept together in one place. The footwear bag and oil container should be kept together in another place.”

5. The bhikkhus’ rooms were dark. The Buddha permitted lamps to be lit. If oil was needed, they could ask for oil. If a lamp was needed, they could ask for a lamp. If an oil container was needed, they were permitted to ask for an oil container. The bhikkhus did not know where to place the lamp. The Buddha said: Place it at the corner of a woven bed or wooden bed, or upon a jar. If it is placed in a niche in the wall and there is concern that ants may drink the oil, it should be covered. If the lamp is not bright enough, raise the wick. Because the oil soiled their hands, he permitted a pair of tongs to be made. Since wooden tongs might catch fire, they should be made of iron.

6. A certain bhikkhu’s room had no door and was therefore insecure; thieves, cowherds, and goatherds entered and took his alms bowl, needle case, and sitting cloth. The Buddha permitted a door to be made. A doorframe was needed. The Buddha permitted it. If they feared that closing the door would cause a foul odor inside the room, the Buddha permitted an opening to be made in the door. Snakes and scorpions entered the room through the opening. The Buddha permitted a screening board to be placed over it.

The door had no lock, so thieves, cowherds, and goatherds entered and took the bhikkhus’ robes and bowls, needle cases, and sitting cloths. The Buddha permitted a lock to be made. The bhikkhus did not know where to attach the lock.

The Buddha said to attach it at one side, either above or below. They did not know how to open it. The Buddha said to make an opening, a curved latch tongue, and a hook.

If they feared darkness, the Buddha permitted windows to be opened. The windows had no barrier, so thieves, cowherds, and goatherds entered and took their robes and bowls, needle cases, and sitting cloths. The Buddha permitted wooden window shutters to be made as barriers.

They did not know how to make them. The Buddha said to make them square or round, or in the shape of an elephant’s ear. At night they feared bats would fly in, and during the day they feared swallows would fly in.

The Buddha permitted woven lattice screens^[14] to be used as barriers. Alternatively, window bars could be made. The windows had no bolts, so thieves, cowherds, and goatherds entered and took the bhikkhus’ robes and bowls, needle cases, and sitting cloths.

The Buddha permitted window bolts to be made. A bhikkhu who had violated the precepts pulled the cord, opened a window, took the bhikkhus’ robes and bowls, needle cases, and sitting cloths, and departed. The Buddha said that a crossbar should be made and fastened across it.

4. Curtains and Screens

1. The Group of Six bhikkhus used bedding belonging to the Sangha for their private use. The bhikkhus reported this to the Buddha. The Buddha said that bedding belonging to the Sangha should not be used privately. The Buddha permitted marks to be made for identification. They did not know what kind of marks to make. The Buddha said: They may make the figure of Mahedala,^[15] the shape of a bowl, the form of a grapevine, a five-colored design, a lotus flower, or write a name. The Group of Six bhikkhus placed the Sangha’s mark on their personal belongings. When the other bhikkhus saw this, they said:

“Venerables, did the Blessed One not say that property belonging to the Sangha should not be used privately?”

The Group of Six replied:

“This is not property belonging to the Sangha; it is my own property.”

The bhikkhus reported this to the Buddha. The Buddha said:

“The Sangha’s mark should not be placed on personal property. I permit personal property to be marked with dye.”

The Group of Six bhikkhus made personal marks in the form of a crescent moon or a circle; they made the form of sunrays, a rice plant, a piece of ginger, or an ox. The Buddha [938a1] said:

“Such marks should not be made. I permit marks resembling a drop of water fallen upon the ground, a pellet of cow dung, or a wheel.”

One bhikkhu moved fixed bedding from one room to another. The Buddha said:

“It should not be moved. It should be clearly marked to indicate the room to which the bedding belongs.”

2. A bhikkhu who had a young novice wanted a partition in his room. The Buddha permitted one to be made.

A bhikkhu wished to open a shortcut through the partition in front of the room. The Buddha permitted it. He wished to make an inner room at the rear. The Buddha permitted it. A door was needed; the Buddha permitted a door to be made. A wall was needed; the Buddha permitted a wall to be made. A half-wall was needed; the Buddha also permitted it to be made. A large bed was needed; the Buddha permitted it to be made. A small woven bed was needed; the Buddha permitted it to be made. A single bed was needed; the Buddha permitted it to be made. A sleeping platform was needed; the Buddha permitted it to be made. Floor coverings were needed; he also permitted the floor to be covered.

A bhikkhu wished to make a room with eaves projecting on all four sides and railings placed above them. The Buddha permitted it.

5. Assembly Hall

1. On the Uposatha day, a large assembly gathered, and the assembly hall^[16] was too small to accommodate everyone. The bhikkhus reported this to the Buddha, and the Buddha permitted it to be enlarged. They did not know how to do so. The Buddha said:

“It may be square, round, or rectangular, and may have two rooms, three rooms, or four rooms; all these are permitted. Everything needed to construct a large building is permitted.”

At that time, everyone in the assembly hall occupied a separate bed, and there was insufficient space. The Buddha said:

Those whose seniority differs by about three rains may sit together on one bed.^[17] If there is still insufficient space, long beds and long platforms should be made. If there is still insufficient space, grass should be woven into seats. The woven grass seats tore their robes. The Buddha said: “Soft grass should be wrapped around the edges of the beds.” If there is still insufficient space, muddy water should be sprinkled upon the ground, after which sand, grass, or leaves should be spread over it for sitting.

One bhikkhu sat together with a woman upon grass and leaves. The Buddha said: “One should not sit in that manner.” One bhikkhu spread out a robe together with a woman. The Buddha said: “One should not spread it out in that manner.” One bhikkhu sat together with a woman upon a robe. The Buddha said: “One should not sit in that manner.” One bhikkhu sat together with a woman upon a rock. The Buddha said: “One should not sit in that manner. If one person climbs upon it and the rock does not move, climbing upon it is permitted.” One bhikkhu boarded a boat^[18] together with a woman and became uncertain. The Buddha said: “Crossing by ferry is permitted, whether sitting, standing, or lying down.”

2. The bhikkhus practiced walking meditation in the open and became ill from the sun, wind, and rain. The Buddha permitted a walking-meditation hall^[19] to be built. They did not know how to build it. The Buddha permitted a long building to be constructed along the walking path. All materials needed to construct the building were permitted.

There was an elderly, sick, and feeble senior bhikkhu who fell to the ground while practicing walking meditation. The Buddha permitted a cord to be tied between the two ends of the walking path^[20] so that he could hold on to it as he walked. Because his hands were delicate, holding the cord while walking caused them to tear. The Buddha said: A round tube like a bamboo tube may be made, with the cord passed through its center. While practicing walking meditation, one may hold the tube as one walks. Walking meditation caused fatigue. The Buddha permitted beds to be placed at both ends.

3. The bhikkhus washed their feet outdoors while it was raining. The rainwater caused their robes to lose their color. The Buddha said that a separate place for washing the feet should be made. If a water basin was needed, he allowed a water basin. If a water jar was needed, he allowed a water jar. If a foot-washing stone was needed, he allowed a foot-washing stone. If a sitting cloth was needed, he allowed a sitting cloth. Some washed their feet when it was raining, and the mud soiled their feet, robes, and bedding. The Buddha permitted stones, bricks, or wood to be laid down as a walkway.

4. On Mount Gṛdhrakūṭa, the water source was far away. The Buddha permitted a channel to be dug to bring in water.

Fearing that the channel might collapse, the Buddha permitted stones, bricks, or wood to be used to support both banks. If it was within a monastery, a pond should be dug. Fearing that the banks of the pond might collapse, the Buddha likewise permitted stones, bricks, or wood to be placed all around them, with a shelter built above.

Fearing that the edge of the pond might become muddy, it should be paved with stones, bricks, planks, or gravel. Fearing that children might fall into the water, the Buddha permitted a railing to be made. The water in the pond became hot.

The Buddha permitted it to be kept in jars, brought indoors during the day, and taken outside at night. If keeping it indoors caused the building to become muddy, he permitted a separate water-storage house to be built. If the muddy ground soiled their feet, he permitted stones, bricks, or gravel to be laid down.

Some needed water vessels, and he permitted them to be procured. Some used precious substances to make water vessels. The Buddha said that precious substances should not be used to make water vessels; instead, they should be made of iron, copper, or earthenware.

There was nowhere to place the water vessels, and they broke. The Buddha said, “A rack should be made in the water-storage house upon which to place them.”

The Sangha received conch shells.^[21] The Buddha permitted them to be kept. They did not know where to put them. The Buddha permitted them to be kept together in the water-storage house.

6. Anāthapiṇḍada

The Blessed One was staying in the city of Rājagṛha.

In the country of Śrāvastī there was a householder named Sudatta,^[22] who always delighted in providing alms to the destitute and suffering. Because he acted in this way, he came to be known as Anāthapiṇḍada, “Provider of Food for the Orphaned and Destitute.”^[23] The householder owned agricultural property in the city of Rājagṛha. Every year he traveled from Śrāvastī to Rājagṛha to oversee this property.

In Rājagṛha there was a wealthy elder who was his close friend.^[24] This elder was decorating his own house in preparation for inviting the Buddha and the Sangha to take a meal the following morning. Just then, Anāthapiṇḍada arrived at the elder’s house. Ordinarily, whenever the elder saw Anāthapiṇḍada arrive, he would immediately go outside to welcome him, escort him in, and invite him to sit.

That day, however, he neither rose to welcome him nor escorted him inside and invited him to sit, but remained wholly absorbed in decorating his house to receive the Buddha and the Sangha. When Anāthapiṇḍada arrived and saw this, he asked the elder:

“Friend, for what purpose are you decorating your house? Are you arranging a marriage for one of your children? Are you inviting the King? Or are you preparing a great sacrificial offering?”^[25]

The elder replied:

“I am neither arranging a marriage nor inviting the King. I am preparing a great sacrificial offering by inviting the Buddha and the Sangha, comprising one thousand two hundred and fifty members. The śramaṇa Gautama is greatly renowned and bears the titles Tathagata, Unattached One, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, and Blessed One.”

Anāthapiṇḍada asked:

“Is he truly a Buddha?”

The elder replied:

“He truly is a Buddha.”

Three times he asked, and three times the elder replied, “He truly is a Buddha.” After asking three times, Anāthapiṇḍada further asked:

“Where is the Buddha now? I wish to go and pay my respects to him.”

The elder replied:

“The Buddha is presently in the Kalandaka Bamboo Grove.”

Anāthapiṇḍada then looked at the sun and thought, “It is not the proper time to visit the Blessed One now. I shall go in the morning.”

Anāthapiṇḍada then returned home and went to sleep with his thoughts directed toward the Buddha.

At that time, a certain deity who had formerly been a relative of Anāthapiṇḍada thought as follows, out of loving-kindness and a wish to benefit him: “Anāthapiṇḍada, if you wish to see the Blessed One, you should not delay your meeting with him.” That deity then used his spiritual power to dispel the darkness, and light suddenly appeared. Seeing the light, Anāthapiṇḍada awoke and, thinking that day had dawned, immediately went to the Sīha city gate.^[26] From afar, the deity guarding the gate saw that Anāthapiṇḍada wished to behold the Blessed One at once, without delay, and immediately opened the gate.

After Anāthapiṇḍada had passed through it, the deity withdrew his spiritual power. The light immediately vanished, and it suddenly became dark again. Anāthapiṇḍada grew afraid, the hairs on his body standing on end, and thought that some enemy wished to harm him.

Seeing that Anāthapiṇḍada was frightened, the deity reassured him, “Do not be afraid! Do not be afraid!” The deity then spoke this verse:

Though one were to give a hundred horses,

And a hundred golden ornaments,

A full hundred horse-drawn carriages,

And a hundred maidens,

Adorned with necklaces of the seven treasures;

A hundred white elephants from Snow Mountain,

Each elephant possessing six tusks;

And also a great heap of gold,

Together with purple-gold dust;

A king and the royal regalia,

And the King’s well-trained elephant—

Such gifts as all those above

[939a1] Would not equal one-sixteenth

Of the merit of taking a single step.

“Proceed, elder, proceed! You shall gain benefit!”

Anāthapiṇḍada asked:

“Who are you?”

The deity replied:

“I am the deity Sīha.”

Anāthapiṇḍada thought, “How extraordinary! I have been encouraged by a deity.” Anāthapiṇḍada then proceeded to the Kalandaka Bamboo Grove.

At that time, the Blessed One was walking in meditation in an open place. Seeing Anāthapiṇḍada approaching from afar, he returned to his seat, arranged it, and sat down. According to the constant nature of all Buddhas, a circular radiance shone forth from his entire body. From afar, Anāthapiṇḍada saw that the Blessed One’s countenance was upright and beautiful, his faculties serene, supremely disciplined and steadfast, like a great nāga or a limpid pool of water without the slightest impurity. Seeing this, Anāthapiṇḍada developed reverence and faith. With faithful reverence directed toward the Buddha, he asked:

“Did you sleep well?”

The Buddha replied:

“Worldly people may all sleep peacefully, but it is different for me.” The Buddha then spoke this verse:

All sleep peacefully.

The holy life attains nirvana.

One who does not transgress through sensual desires

Is liberated from every bond.

All craving has been severed,

And every fever has been subdued.

Calm and still, one rests in peace;

Body and mind are both extinguished in tranquility.

Anāthapiṇḍada then approached the Buddha, reverently bowed with his head at the Buddha’s feet, and withdrew to sit to one side. The Blessed One skillfully taught and instructed Anāthapiṇḍada in the Dharma, causing him to rejoice. While still seated, he attained the pure Dharma-eye, saw the Dharma, realized the Dharma, and attained the supreme fruit. A mind of disenchantment arose in him, and he addressed the Blessed One:

“I now take refuge in the Buddha, the Dharma, and the Sangha, becoming a lay disciple of the Buddha. From this day until the end of my life, I shall abstain from killing living beings, and likewise abstain from drinking intoxicants. I beseech the Blessed One and the Sangha to accept my invitation to spend the ninety days of this summer rains retreat in residence.”

The Buddha said:

“The Tathagata has already accepted King Bimbisāra’s invitation.”

Anāthapiṇḍada again said:

“I beseech you to accept my invitation for next year.”

The Buddha again said:

“For next year, the Tathagata has likewise already accepted King Bimbisāra’s invitation.”

Anāthapiṇḍada again said:

“I beseech the Venerable One to accept my invitation for the following year.”

The Buddha replied:

“If there is a dwelling place that is pure in such and such ways, free from clamor and dangerous beasts, situated in a secluded forest away from people, and suitable for meditation, the Tathagata will dwell in such a place.”^[27]

Anathapindika then said to the Buddha:

“Venerable Blessed One, I understand this. I shall know the proper time.”

Anathapindika continued:

“I humbly entreat the Blessed One and the Sangha to accept my invitation to a meal tomorrow.”

The Blessed One accepted by remaining silent. Anathapindika rose from his seat, bowed with his head at the Buddha’s feet, circumambulated him, and then withdrew.

When King Bimbisara heard that Anathapindika had invited the Buddha and the Sangha to a meal the next day, he sent someone to say: “You are a guest in this land, and the Sangha numbers as many as 1,250. You need not prepare the offering. I shall arrange it on your behalf.” Anathapindika sent someone to reply to the King: “Your offer itself has already been a help to me. There is no further need. I shall make the preparations myself.”

At that time, when the great householder of Magadha heard that Anathapindika had invited the Buddha and the Sangha to a meal the next day, he came and said: “You are a guest in this land, and the Sangha numbers as many as 1,250. You need not prepare the offering. I shall arrange it on your behalf.” Anathapindika replied to the householder: “Your offer itself has already been a help to me. There is no further need. I shall make the preparations myself.”

Anathapindika returned home and, during that night, prepared various fine and nourishing foods. When the night had passed, early in the morning he sent someone to announce that the time had come. The Blessed One donned his robe, took up his bowl, and went with the Sangha of 1,250 bhikkhus to Anathapindika’s house, where they sat upon the seats prepared for them.

With his own hands, Anathapindika served the Buddha and the Sangha various fine and nourishing foods until they were fully satisfied. When they had finished eating and put away their bowls, he took a low seat and sat before the Buddha. Employing innumerable skillful means, the Buddha taught the Dharma to Anathapindika, instructing and gladdening him.

When he had finished teaching the Dharma, the Buddha rose from his seat and departed.

Anathapindika then left Rajagriha and returned to the land of Shravasti. As he passed through villages, towns, and cities, he issued this instruction everywhere: “Wherever there is vacant land, establish gardens and plant fruit trees, dig ponds, and build bridges and ferries. The Buddha has appeared in the world. He has accepted my invitation to spend the summer retreat in the land of Shravasti. He will travel along this road to reach Shravasti. May you all gain immeasurable merit.”

After arriving in the land of Shravasti, Anathapindika thought: “Is there a parcel of land here that is neither too far away nor too near, that is convenient for coming and going, spacious and level, free from commotion by day and noise by night, and without gadflies, mosquitoes, flies, bees, or venomous creatures, which I might purchase and upon which I might establish a sangharama for the Buddha?” Anathapindika then thought: “Prince Jeta^[28] has an excellent park in the land of Shravasti. It is neither too near nor too far away and is convenient for coming and going. The land is spacious and level, without commotion by day or noise by night, and it is also free from gadflies, mosquitoes, and venomous snakes. I shall now go to Prince Jeta and ask to purchase it.”

Anathapindika went to the Prince and said:

“The Buddha has appeared in the world; are you aware of this? The Buddha has accepted my invitation to spend the summer retreat in the land of Shravasti. Would you sell this park to me for one hundred thousand gold coins?”

The Prince said:

“I will not sell it.”

Anathapindika repeated his request as before:

“I ask to purchase the park for two hundred thousand, three hundred thousand, or four hundred thousand gold coins.”

The Prince said:

“Even if you were to cover the entire ground with gold coins, leaving no place bare, I still would not sell it.”

Anathapindika immediately said:

“You have thereby fixed the price; please accept it.”

The Prince said:

“Why do you say that I have fixed the price?”

Anathapindika replied:

“You just said that the entire ground should be covered with gold coins, leaving no space bare. Is this not the fixing of a price? I ask the Prince to consult the King’s ancient statutes.”^[29]

The Prince then consulted the King’s ancient statutes, according to which words spoken in such a manner indeed constituted the fixing of a price. The Prince then said:

“Let the householder do as he wishes.”

Anathapindika returned home and ordered his servants to bring out gold coins and use them to cover the entire ground of Prince Jeta’s park. Only a small portion of the land remained uncovered. When Prince Jeta saw this, he thought: “Surely this must be an extraordinary person and an extraordinary field of merit, to cause Anathapindika to spare no precious treasure in this way.” The Prince then said to the householder Anathapindika:

“Enough; do not spread any more gold. I wish to offer the remaining parcel of land to the Blessed One.”

Anathapindika said:

“Let it be as you wish.”

7. The Order of Seniority in a Sangharama

The Blessed One left Rajagriha with 1,250 bhikkhus and journeyed through the countryside. After reaching the land of Vajji, he turned back toward Vaishali. At that time, the group of six bhikkhus went ahead of the Buddha to secure lodgings for their preceptors and fellow disciples of the same preceptors; for their acaryas and fellow disciples of the same acaryas; and for their close friends and acquaintances. Shariputra and Maudgalyayana arrived afterward.

The Buddha asked:

“Whose lodging is this?”

The group of six bhikkhus replied:

“It is for my preceptor, my fellow disciples of the same preceptor, my acarya, my fellow disciples of the same acarya, and my close friends and acquaintances.”

Because Shariputra and Maudgalyayana could obtain no lodging in which to sleep, they had to sleep outside beside an earthen embankment. The next morning, Shariputra and Maudgalyayana went to the Blessed One, bowed with their heads at his feet, and sat to one side. Although the Blessed One already knew what had happened, he nevertheless asked Shariputra and Maudgalyayana:

“Did you sleep comfortably during the night?”

They replied:

“Blessed One, we slept comfortably.”

The Blessed One asked:

“Where did you sleep?”

They replied:

“We slept outside beside an earthen embankment.”

He asked:

“Why was that?”

The two venerable ones related the foregoing circumstances fully to the Buddha. The Blessed One then used this occasion to assemble the Sangha of bhikkhus and said:

“In your opinion, who is worthy to sit in the foremost seat, receive water first, and receive food first; and to have others rise to welcome him, bow to him, honor him, esteem him, and greet him?”

Some replied, “One who has gone forth from a great clan”; some replied, “One endowed with a handsome appearance”; some replied, [940a1] “One who dwells in seclusion”; some replied, “One who observes the practice of alms-round”; some replied, “One who wears rag robes”; some replied, “One who does not eat after performing the rite permitting leftover food”; some replied, “One who eats only once while seated”; some replied, “One who eats only a single portion”; some replied, “One who dwells in a charnel ground”; some replied, “One who sits in the open air”; some replied, “One who dwells beneath a tree”; some replied, “One who constantly remains seated”; some replied, “One who sits wherever a seat is found”; some replied, “One who possesses only the three robes”;

some replied, “One who is able to recite the sutras”; some replied, “One who is learned”; some replied, “A Dharma teacher”; some replied, “One who upholds the Vinaya”; and some replied, “One who practices meditation.” The Buddha said to the bhikkhus:

“Bhikkhus, listen to this account of whether precedence should or should not be accorded.”

“In the past, there were three animal friends—an elephant, a monkey, and a cuckoo^[30]—who lived together by a nirodha tree. One day, these three animals thought: ‘We live together, yet why do we not respect one another, but instead treat one another with contempt? We should determine who is older and who is younger, and then honor one another according to seniority.

Whoever is eldest shall be revered, respected, and honored with offerings. Having established such a rule, we shall live together in the forest.’ The monkey and the cuckoo asked the elephant: ‘How long do you remember having been here?’ The elephant said: ‘I remember that when I was small and walked past, this nirodha tree reached only to my navel.’ The elephant and the cuckoo asked the monkey: ‘How long do you remember having been here?’ The monkey replied: ‘I remember that when I was small, if I stretched out my hand, this nirodha tree reached only to my head.’ The elephant said to the monkey: ‘Thus,

you are older than I am.’ The elephant and the monkey asked the cuckoo: ‘How long do you remember having been here?’ The cuckoo replied: ‘I remember that on the right side of the lordly Snow Mountain there was an immense nirodha tree.

I ate fruit from that tree, then came here and voided its seed, from which this nirodha tree grew.’ The other two both thought: ‘This bird is older than we are.’ The elephant then carried the monkey upon its head, and the monkey carried the cuckoo upon its shoulder. Together they traveled throughout the inhabited lands, going from village to village and from city to city, proclaiming: ‘Whoever respects the elders can abide securely in this Dharma, enjoy honor in this life, and be reborn in a good destination in the life to come.’ The cuckoo taught the Dharma in this way, everyone followed the teaching, and this instruction spread everywhere.

“You who have gone forth in My teaching should likewise respect one another, so that the Buddha-Dharma may spread everywhere. From now on, I permit you to honor and bow to one another according to seniority, and to welcome and greet the senior monks.”

When the bhikkhus heard the Buddha teach that they should honor senior monks according to seniority, they began bowing even to laypeople, saying: “You are older than I am.” The Buddha said:

“You should not bow to laypeople. Those to whom you should and should not bow are as follows: You should not bow to any woman. One who received the higher ordination earlier should not bow to one who received it later. You should not bow to anyone who declares that he has committed a pārājika offense; one who has violated a bhikkhuni; one who received ordination with the mind of a thief; one who has broken away to an outside path; a paṇḍaka; one who has killed his father or mother; one who has killed an arhat; one who has divided the Sangha; one who, with malicious intent, has caused the Buddha’s body to bleed; a nonhuman being; an animal; a person of both sexes; one who has been suspended; one who has been expelled; one who deserves expulsion; or anyone who speaks contrary to the Dharma.

“To whom should you bow? A junior sāmaṇerī should bow to a senior sāmaṇerī, to a sāmaṇera, a śikṣamāṇā, a bhikkhuni, a bhikkhu, and their stupas; she should bow to them all. A junior sāmaṇera should bow to a senior sāmaṇera, to a sāmaṇerī, a śikṣamāṇā, and so forth, up to a bhikkhu and his stupa; he should bow to them all. A junior śikṣamāṇā should bow to a senior śikṣamāṇā, to a bhikkhuni, a bhikkhu, and their stupas; she should bow to them all. A junior bhikkhuni should bow to a senior bhikkhuni, to a bhikkhu, and to their stupas; she should bow to them all. A junior bhikkhu should bow to a senior bhikkhu and also to the stupa of a bhikkhu. All devas, human beings, Māras, Brahmā kings, śramaṇas, and brahmins should reverently bow to the Tathagata, the Blessed One, and to His stupa.”

When the Blessed One thus taught them to bow to stupas, they began bowing to the shrines of laypeople. The Buddha said:

“You should not bow to the shrines of laypeople.”

One bhikkhu did not bow to a layperson’s shrine but walked around it on the left.^[31] The deity guarding the shrine became angry. The Buddha said:

“Proceed according to the direction from which you approach. You should not deliberately walk around it on the left.”

The bhikkhus wondered: “Should the seniority of sāmaṇeras be determined by their age in years or by the number of years since they went forth?” The Buddha said:

“It should be determined by their age in years. If their ages are equal, it should be determined by the number of years since they went forth.”

One bhikkhu arrived first. Another bhikkhu who arrived later was senior to him by one night.^[32] The later arrival made the bhikkhu who had arrived first move away. The Buddha said:

“He should not make him move, nor should the one who arrived first rise. I permit the later arrival to sit between others.”^[33] When he sat between them, however, they shifted back and forth, causing a disturbance in the assembly. The Buddha said:

“I permit one who arrives later to sit behind.”

When they were permitted to sit behind, they sat behind laypeople. The Buddha said:

“You should not sit in that way.”

Some then sat behind sāmaṇeras. The Buddha said:

“You should not sit in that way. You should sit below the senior bhikkhus.”

Some bhikkhus did not arrive in time for the later rains retreat and counted their seniority from the date of their higher ordination. The Buddha said:

“You should not do so.”

The preceptor and ācārya should instruct them concerning the seasons as follows: how many days they have passed in winter, spring, and summer—whether one month, half a month, or one day; whether before the meal or after the meal, even calculating according to the sun’s shadow.

When the group of six bhikkhus were in a layperson’s house and saw a senior monk arrive, they did not rise to greet him, but said: “This is not Sangha ground.”

The Buddha said:

“You should not say that. You should rise to greet him.”

At the water’s edge, beneath a tree, beside a rock, on a grassy ground, or aboard a boat, some did not rise and make way for a senior monk, but said: “This is not Sangha ground.” The Buddha said:

“You should rise.”

8. Residence Administration

A lay devotee built a dwelling for the Sangha, but no one came to stay there. That lay devotee said: “When wealthy householders possessing abundant riches and money build dwellings for the Sangha, the śramaṇas, sons of the Śākya, come to stay in them. But I am poor and destitute; why does no one come to stay here?” The bhikkhus reported this to the Buddha. The Buddha said:

The Sangha should appoint a bhikkhu to reside there^[34] through a motion followed by one proclamation, according to the following procedure. Within the assembly, one who is able to perform the formal act should be appointed and, based upon the matter stated above, make the motion:

“Venerable Sangha, please listen! The Sangha now entrusts this dwelling^[35] ... to the bhikkhu named ... for him to administer. If the time is appropriate for the Sangha, the Sangha consents. This is the motion.

“Venerable Sangha, please listen! This dwelling ... is entrusted to the bhikkhu ... for him to administer.^[36] Those elders who agree that the Sangha should entrust this dwelling ... to the bhikkhu named ... for him to administer should remain silent. Whoever does not agree should speak.

“The Sangha has consented to entrust this dwelling ... to the bhikkhu ... for him to administer. The Sangha consents and therefore remains silent. Thus is this matter recorded.”

9. Dwellings

At that time, the bhikkhus wished to build dwellings.^[37] The Buddha permitted it. Some wished to level the ground. The Buddha permitted it.

If there were stones, tree stumps, or thorns, they were to be cleared away. If there were pits or channels, or high and low places, the ground was to be leveled. If protection against flooding was needed, an embankment was to be built.

If they feared that the land might have an owner, or that disputes might arise, the matter was to be settled clearly. If there were large tree stumps or stones, they were to be uprooted or removed. If they could not be removed, they were to be burned.

If they still could not be removed,^[38] then after burning them, water or vinegar^[39] was to be poured over them, and stones placed beneath them so that they could be levered out. If they were difficult to break, an iron hammer was to be used to smash them. If that was impossible, a pit was to be dug beside them and they were to be buried in it.

Some needed to level the ground. After it had been plowed, it needed to be made even, but they did not know who was permitted to level it. The Buddha said that it could be done by a bhikkhu, a sāmaṇera, the keeper of the monastery, or an upāsaka.

Some monks needed roof tiles. The Buddha permitted them to make the tiles, either themselves or by having others make them. Some needed molds for making tiles.

The Buddha permitted them to obtain these. Some monks pressed mud into the tile molds. The Buddha instructed them to take a piece of coarse cloth, dip it in water, and wipe around the edges.

There was grass at the place where the tiles were made. The Buddha instructed them to make the tiles in a place without grass. If the tiles had not dried, they should be turned over.

If grass was severed while they were being turned, there was no offense. If the tiles were not [941a1] even, they should be trimmed until even. Once the tiles were dry, they should be stacked.

If it rained, they should be covered. If the wind blew, wood or stones should be placed on top to weigh down the covering. If they feared that cattle, goats, or other animals would eat the grass used as a covering, they should smear mud over the grass.

Some monks needed door panels, and permission was given to make them. Some fashioned images of dragons and serpents on the door panels. The Buddha said that such images should not be made.

He permitted them to paint designs of grapevines or lotus blossoms. Some wished to make designs of leaves upon the door panels. The Buddha permitted this.

Some wished to make images of soldiers and horses. The Buddha said that they should not do so. They could make designs using purple, vermilion, or the five colors.

Some monks leaned against them, causing the colors to rub off. The Buddha said that they should not lean against them in this way. There were elderly and ill senior monks, as well as bhikshus newly arrived from distant journeys.

If they could not lean against something, their bodies were uncomfortable. The Buddha permitted them to use grass, leaves, bark, or one of the ten kinds of robes as padding behind their backs for support.

One bhikshu lay down flat on the ground and slept during the day in a crowded place. When the laypeople saw him, they criticized him, saying, “The Sakyaputra ascetics claim to be awakened, yet do they lie flat on the ground and sleep during the day?” The bhikshus reported this to the Buddha. The Buddha said that they should not lie down in this manner. There were elderly and ill senior monks, as well as bhikshus who had arrived from distant journeys, who became utterly exhausted because they did not sleep during the day. The Buddha permitted them to enter a room, close the door, and then sleep. Some monks drove out those who were ill. The Buddha said that they must not drive out the sick. Nor should the sick depart.

The group of six bhikshus used illness as a pretext for failing to yield precedence to senior monks. The bhikshus reported this to the Buddha. The Buddha said that they must not use such a pretext. Sick bhikshus staying in upper stories or large rooms urinated, defecated, and spat there, making the places filthy, foul-smelling, and unclean. The Buddha said that sick bhikshus should not stay in upper stories or large rooms. They should stay in small rooms, or separate dwellings should be built for them.

Sick bhikshus were unable to reach the latrine. The Buddha permitted a latrine to be made as close as possible to their dwelling. If they could not leave their room, he permitted vessels for urine and feces to be kept inside. If they could not rise from their beds, the Buddha permitted a hole to be cut in the bed and a chamber pot placed beneath it. Some sick monks spat in their rooms and soiled the ground. The Buddha said that they should not spit in this manner. Some elderly and infirm senior monks became exhausted from having to rise repeatedly. The Buddha permitted spittoons to be made.

At one dwelling where many people resided, a monk caught lice and cast them on the ground. The Buddha said that they should not be cast there. Some elderly and ill senior monks became exhausted from repeatedly rising to dispose of lice.

The Buddha permitted the lice to be placed in a container with hair, kapok fiber, worn and tattered material, or cotton. If the lice crawled out, they should be kept in a tube. Some monks made such tubes from precious materials.

The Buddha said that precious materials must not be used to make the tubes. He permitted tubes for holding lice to be made from bone, ivory, horn, iron, copper, tin, lead, bamboo, wood, and so forth. If the lice crawled out, a lid should be placed on the tube.

Some used precious materials to make the lids. The Buddha said that precious materials should not be used for the lids. They should be made from bone, ivory, or even wood.

When the container was placed somewhere unstable, the Buddha instructed them to tie it with a cord to the inner side of a bed leg.

At that time, rooms were being assigned to the bhikshus. One bhikshu was assigned a dilapidated room. He thought, “Surely they intend to make me repair this room,” and therefore would not accept it. The Buddha said that he should accept it and repair it according to his ability. Some bhikshus wished to repair their rooms. The Buddha permitted them to do so. He also permitted all necessary materials to be provided.

10. The Monastery Enclosure Wall

The Blessed One journeyed through the countryside from Vaisali, passed through the land of the Vajjis, and arrived in Sravasti together with one thousand two hundred and fifty bhikshus. At that time, Anathapindika heard that the Blessed One had arrived in Sravasti, so he immediately prepared his carriage and went to welcome him. Seeing the Buddha from afar, he descended from the carriage and proceeded on foot into the Buddha’s presence. He bowed his head at the Buddha’s feet and then stood to one side. The Blessed One expounded the Dharma to Anathapindika through innumerable skillful means, instructing and transforming him and causing him to rejoice. After rejoicing, Anathapindika addressed the Blessed One:

“May you please rest at Jetavana. Tomorrow morning, I invite you to accept a meal.”

The Blessed One silently accepted the invitation. Knowing that the Buddha had accepted, Anathapindika bowed respectfully and took his leave. After returning home, he prepared fine and sumptuous foods during the night. The following morning, he went to inform the Buddha that the meal was ready. The Blessed One donned his robe, took his bowl, went to the dining hall at Anathapindika’s home, and sat upon the prepared seat. With his own hands, Anathapindika served fine and nourishing foods, fully offering them to the Buddha and the Sangha. When the meal was finished and the bowls had been put away, he offered water in a golden vessel and addressed the Buddha:

“I now offer the Jetavana garden to the Blessed One. May the Blessed One kindly accept it.”

The Buddha said:

“Householder, you should offer this garden to the Buddha and the Sangha of the four quarters. Why is this? Householder, if a garden or anything within it, a room or anything within it, a house or anything within it, robes, bowls, sitting cloths, or needle cases belonged personally to the Blessed One, then no devas, human beings, ascetics, brahmins, Maras, or Brahmas could make use of them.”

Following this instruction, the householder immediately offered the garden to the Buddha and the Sangha of the four quarters. Out of compassion, the Blessed One accepted it and spoke these verses of exhortation:

Those who plant fruit trees and establish gardens,

Or construct bridges and ferries,

Dig wells in desolate places,

And give dwellings as alms—

For people such as these,

Merit increases day and night.

They should uphold the precepts in accordance with the Dharma,

And afterward they will be born in a wholesome realm.

Anathapindika then bowed his head at the Buddha’s feet and sat to one side. The Blessed One expounded the Dharma through innumerable skillful means, instructing and transforming him and causing him to rejoice. Having heard the Dharma and rejoiced, Anathapindika bowed at the Buddha’s feet and took his leave.

At that time, cattle and goats entered and left Jetavana freely, as there was no boundary to keep them out. The Buddha instructed the monks to dig a moat around it so that the animals could not enter. The elderly and ill senior bhikshus could not cross the moat.

The Buddha permitted them to make a bridge. They did not know how to make one. The Buddha instructed them to use planks or timber, or to bind pieces together with cords.

When the elderly and ill senior bhikshus crossed the bridge, their feet slipped and they fell. The Buddha permitted cords to be fastened along both sides for them to hold. If they still fell while holding the cords, railings should be made on both sides.

If the moat did not provide adequate protection, a fence should be built. If there was no gateway, he permitted one to be made. If the fence did not provide adequate protection, a wall should be built.

Whatever was needed to construct the wall was permitted to be obtained. If the wall still did not provide adequate protection, a gate tower should be built. Prince Jeta wished to build a magnificent gate tower at Jetavana,^[40] and the Buddha gave his consent.

The trees in Jetavana did not flourish well. The Buddha instructed them to plant three kinds of trees: flowering trees, fruit trees, and trees with abundant foliage.

At that time, a senior bhikkhu, renowned and known to many, returned to Jetavana after taking his meal in Sravasti and fell ill with a fever. The Buddha permitted him to use grass or leaves as a covering, or to cover himself with one of the ten kinds of robes. If he still felt hot, the two sides of the road should be planted with the three kinds of trees mentioned above.

Jetavana was far from a watercourse, so the Buddha permitted a channel to be dug to bring water in. When the channel collapsed, the Buddha permitted it to be reinforced with grass. If the grass decayed, it should be reinforced with bricks, stones, or timber.

If a well was needed, a well could be dug, and all necessary implements were permitted to be procured. When water was drawn, mud caused the bucket to break, so the Buddha permitted timber to be laid around it, with the bucket placed in the middle. If the vessel used for drawing water still broke, he permitted a bag made of hair^[41] to be used.

If that still broke, he permitted one made of tanned hide. If the hauling rope broke, one made of hide should be used. Bhikkhus unaccustomed to drawing water hurt their hands, so he permitted the use of a wheel for turning the rope.

If the hole in the wheel was damaged, he permitted it to be reinforced with iron. If water flowed back into the well, stones, bricks, or timber should be used to enclose its four sides. If there was concern that water would collect at the washing place and turn it into filthy mud, bricks or stones should be laid there.

If there was concern that children might fall into the well, a railing of timber, bricks, or stones should be erected. If, while water was being drawn, the bucket's rope broke and the bucket fell into the well, a hook should be used to retrieve it. There was no stable place for the bucket.

The Buddha [942a1] permitted a rack to be made beside the well from which the bucket could be hung.

11. The Bathhouse

Jetavana did not yet have a bathhouse. The Buddha permitted one to be built. The bhikkhus did not know how to build it.

The Buddha told them to make it square, round, or octagonal. They built it in front of the dwelling. The Buddha said that it should not be built in front of the dwelling, but to one side in a secluded place.

The bathhouse was exposed to cold winds. The Buddha permitted a door to be made so that it could be closed. Because of the smoke, he permitted a ventilation opening to be made.

Because it was dark, he permitted a window to be made. Because it was muddy, he permitted a bathing seat to be made of bricks, stones, or timber. Because the mud soiled their feet, he permitted the floor to be paved with stones or bricks.

If the ends of the timbers came apart at the joints, they should be cut into interlocking dog-tooth joints and pressed together.

At that time, when the senior bhikkhus wanted it cool, the group of six bhikkhus closed the door. When the senior bhikkhus wanted it warm, the group of six bhikkhus opened the door. The bhikkhus reported this to the Buddha. The Buddha taught that they must respond according to the wishes of the community.

The group of six bhikkhus entered the bathhouse first and occupied the best places. When the senior bhikkhus arrived later, there was no place for them. The bhikkhus reported this to the Buddha.

The Buddha taught that they should sit according to seniority. When a senior bhikkhu did not enter and left a place vacant, the Buddha taught that the bhikkhu next in seniority should sit there. When smoke blew into their faces, the Buddha permitted them to use something as a screen.

When their heads became hot, he permitted them to cover their heads. When their backs became hot, he permitted them to cover their backs. When their bodies smelled foul, he permitted them to bathe using clay.

A certain bhikkhu had doubts and did not dare use perfume mixed with the clay. The Buddha permitted perfume to be used when bathing. When the ground inside the bathhouse became hot, he permitted water to be sprinkled upon it to cool it.

Some bhikkhus bathed together with laymen, looked at one another's tails, and then said, “This man's tail is long,” and “That man's tail is large.” The Buddha taught that bhikkhus must not bathe together with laymen. If someone praised the Buddha, Dharma, and Sangha, however, he permitted the bhikkhus to bathe together with him.

The bhikkhus spread their robes on open ground, and rain soaked them. The Buddha permitted the robes to be folded and hung upon a wall, on dragon-tooth hooks, on pillars, or on a robe rack. Some were concerned that smoke would soil their robes.

The Buddha permitted a separate robe house to be built. A naked bhikkhu rubbed the body of another naked person. The Buddha taught that this must not be done.

A naked bhikkhu rubbed the body of a person who was not naked. The Buddha taught that this must not be done. A bhikkhu who was not naked had doubts and, apprehensive, did not dare rub the body of a naked person.

The Buddha permitted him to do so. A naked bhikkhu shaved the head of another naked person. The Buddha taught that this must not be done.

A naked bhikkhu shaved the head of a person who was not naked. The Buddha taught that this must not be done. A bhikkhu who was not naked shaved the head of a naked person.

The Buddha taught that this must not be done. A naked bhikkhu cleaned his teeth. The Buddha taught that this must not be done.

A naked bhikkhu washed his hands, feet, and face. The Buddha taught that this must not be done. A naked bhikkhu ate.

The Buddha taught that this must not be done. A naked bhikkhu defecated or urinated. The Buddha taught that this must not be done.

A naked person paid homage to another naked person. The Buddha taught that this must not be done. A naked bhikkhu paid homage to a person who was not naked.

The Buddha taught that this must not be done. A bhikkhu who was not naked paid homage to a naked person. The Buddha taught that this must not be done.

A naked bhikkhu traveled along the road. The Buddha taught that this must not be done. A naked bhikkhu practiced walking meditation.

The Buddha taught that this must not be done.

12. The Use of Water

At that time, the bathhouse at Jetavana was far from the water. The Buddha permitted a channel or well to be dug to bring in water, as described above. If there was little water, the channel should be enlarged.

A bhikkhu hurt his hands while drawing water. The Buddha permitted a wheel to be made for turning the rope. They did not know where to store the water.

The Buddha permitted it to be kept in a jar. When water was being drawn in the rain, some bhikkhus were concerned that their robes would become wet. The Buddha permitted a shelter to be built over the well.

A naked bhikkhu was drawing water when he saw a woman approaching. Feeling ashamed, he sat down. The bhikkhus reported this to the Buddha.

The Buddha taught that this must not be done. The bhikkhus bathed in streams, canals, and ponds, and the naga maidens became angry and found fault with them. The bhikkhus reported this to the Buddha.

The Buddha taught that they must not bathe in that manner and permitted four kinds of screened bathing: in a place enclosed by a wall; in a place screened by leaves or grass; with the body concealed beneath the water; or with the body covered by a robe.^[42] When bathing in any of the three places mentioned above, whatever was needed could be used interchangeably. When a robe was used to cover the body, everything was in accordance with the Dharma.

Those engaged in construction were permitted to bathe. If there was little water, the water area should be enlarged. If there was concern that too much water would leak away, a small outlet should be made at the side.

The bhikkhus bathed on open ground and became ill. The Buddha taught that a small bathhouse could be built for bathing. If the ground in the bathhouse became muddy, he permitted it to be paved with bricks, stones, timber, gravel, or sand. If water collected there, he permitted a drainage channel to be opened to carry it outside.

13. Open Ground

1. The bhikkhus heated water on open ground, and rain soaked their robes. The Buddha permitted a shelter to be built for heating water. The bhikkhus stored fresh firewood on open ground, and rain soaked it. The Buddha permitted a firewood shed to be built. A bhikkhu supervising the preparation of food on open ground had his robe soaked by the rain, and it soiled the lay attendant's food vessels. The Buddha taught that an allowable kitchen could be built for preparing food.

At that time, the bhikkhus were invited to take a meal at the home of a layperson, but rain soaked their robes on the way. The Buddha taught that Sangharamas could be established in the spaces between villages.

2. When a bhikkhu relieved himself in an open place, a woman saw him, and he hurriedly stood up. Because he had not finished defecating, he became ill.

The Buddha permitted the construction of latrines. They made only one place for defecation, and when many people needed to use it, they had to stand and wait. The Buddha permitted them to make several places.

Doors should be installed, and partitions should be erected so that they could not see one another. An elderly and sick senior bhikkhu fell after relieving himself. The Buddha permitted railings to be made on both sides.

Some, after defecating, wiped themselves indiscriminately, whether against the corner of a wall, on a stone, or on grass. The Buddha taught, “You must not wipe yourselves in this manner.” A separate washing place should be made. Some urinated indiscriminately and soiled the ground.

The Buddha taught, “You must not urinate in this manner.” One should urinate in a place at the side. If there was still concern about soiling the ground, a separate urinal should be made. They did not know how to make one.

The Buddha taught them to dig a pit, place a stone underneath, and set a jar upon it. A hole should be pierced in the bottom of the jar to allow the liquid to drain, and pieces of wood should be laid along both sides. If they feared a foul odor, it should be covered.

3. The bhikkhus practiced walking meditation in an open place where there were snakes, scorpions, and centipedes. Bhikkhus who had not yet become free from sensual desire were frightened when they saw them. The Buddha permitted the construction of a raised walkway for walking meditation. They did not know how to make it. The Buddha instructed them to dig into the ground, set up posts, and lay planks on top for walking. If they feared wind and rain, a shelter should be built over it.

14. The Warming Room

The Buddha was staying at Kosambi.

The group of six bhikkhus decorated a room with painted silk fabrics and lit a fire to warm themselves. The smoke soiled the room and the bedding. The Buddha taught, “You must not do this.”

The bhikkhus suffered from the cold in winter. The Buddha permitted them to kindle a fire in an open place to warm themselves. When they sat by a fire kindled in the open, their backs remained cold. The Buddha permitted them to kindle the fire outside, wait until the smoke had dissipated, and then carry it into the room for warmth. If many people objected to this, a separate warming room could be built.^[43] They did not know how to build it. The Buddha permitted it to be square, round, or oblong.

Some kindled hearths indiscriminately. The Buddha taught, “You must not do this. A brazier should be placed in the center.” The bhikkhus received a wheel-shaped brazier.^[44] The Buddha permitted them to keep and use it. They did not know whom to have push it. The Buddha taught that this task should be assigned to a novice, a bhikkhu, or the monastery caretaker.

One bhikkhu was unaccustomed to blowing on a fire, and he became ill from doing so. The Buddha permitted a tube to be made for blowing. Some made blowing tubes from precious materials.

The Buddha taught, “They must not be made from precious materials. They should be made from bone, copper, tin, śāla grass, bamboo, reeds, or wood.” If they feared that the mouth of the tube would burn, he permitted it to be sheathed with a piece of iron. Firewood and embers in the hearth should not be allowed to fall upon it.

If they feared burning their hands, tongs should be made. Some made tongs from precious materials. The Buddha taught, “They must not be made from such materials.

They should be made from bone, ivory, copper, tin, or wood.” If they feared the end of the tube would burn, it could be sheathed with a piece of iron. Some wished to gather the embers together, so he permitted a rake to be made for raking them. To preserve the fire, he permitted them to dig a pit into which the embers could be placed.

If they feared the fire would go out, it should be covered with ashes.

The bhikkhus washed their faces, hands, and feet with cold water and consequently suffered from the cold. The Buddha [943a1] permitted them to heat water for washing. They did not know how to heat it.

The Buddha instructed them to fill a bathing jar with water and place it beside the fire. If there were so many jars that there was not enough room beside the fire, a three-legged stand should be made. A large vessel should be filled with water, placed upon it, and heated.

If the large heating vessel smothered the fire, it should be suspended by a cord. If the cord burned, it should be enclosed in a bamboo tube. If the bamboo tube burned, it should be coated on the outside with mud.

When they poured the water, the tube broke. The Buddha instructed them to grasp it with another implement. If they feared the water would spill while being poured, a spout should be used.

If the suspension cord broke, an iron ring should be made for hanging it. In winter, the bhikkhus suffered from the cold when washing their feet. The Buddha taught that a basin for washing the face and water for washing the feet should be kept inside the building, and they should wash there.

Whatever was needed for washing should be provided.

In the morning, a bhikkhu arose, rubbed oil on his feet, and entered a village to seek alms. When a woman paid homage at his feet, oil stained her hands, and she then held the bhikkhu’s alms bowl. Other bhikkhus who saw this were disgusted. The bhikkhus reported the matter to the Buddha. The Buddha taught, “Upon rising early in the morning, one should not apply oil to one’s feet before entering a village to seek alms.” Because the bhikkhus’ feet were cracked, he permitted them to apply oil from their heels to their toes. At that time, the Sangha received a single-story dwelling. The Buddha permitted them to reside in it.

15. Unlawful Acceptance

The Blessed One traveled from Magadha to the city of Āḷavī. At that time, the group of six bhikkhus used various embroidered and painted images of men and women to decorate the rooms and buildings for the Blessed One. The Buddha taught, “You must not do this.” He permitted them to decorate with multicolored patterns depicting birds and animals. The Sangha received two rooms with a single doorway. The Buddha permitted them to reside there.

The Blessed One was staying in the country of Sāvatthī. At that time, Venerable Ānanda received a private room. The Buddha permitted him to use it.

At that time, Rāhula was staying in the Nāḷa forest. There, a householder, without soliciting contributions from anyone, personally built a dwelling and offered it to Rāhula. Rāhula stayed in that dwelling for a time and then journeyed among the people. When the householder heard that Rāhula was journeying among the people, he presented the dwelling to the Sangha.

When the Blessed One was journeying among the people from Magadha, he arrived at the Nāḷa forest, spread out a seat, and sat down. At that time, Rāhula heard that the householder had presented the dwelling to the Sangha. He then went to the Blessed One, bowed his head at the Buddha’s feet, sat to one side, and addressed the Buddha:

“In Nāḷa, there is a householder who, without soliciting contributions from anyone, personally built a dwelling and offered it to me. I stayed in that dwelling for a time and then journeyed among the people. Afterward, that householder presented the dwelling to the Sangha.”

The Buddha told Rāhula:

“Go to that householder and ask him this: ‘Have you seen anything blameworthy or impure in me, anything contrary to the Dharma of a śramaṇa, whether spoken by my mouth or wrongly done with my body?’”

Obeying the Blessed One’s instruction, Rāhula went to that householder and spoke as directed above.

The householder replied, “I have seen nothing blameworthy in the Venerable One, nothing contrary to the Dharma of a śramaṇa, and nothing impure, whether spoken by your mouth or done with your body.”

Rāhula then went to the Blessed One, bowed his head at the Buddha’s feet, sat to one side, and addressed the Blessed One:

“Just now, following the Tathagata’s instruction, I went to the householder and questioned him. That householder replied, ‘I have seen nothing blameworthy in the Venerable One regarding the Dharma of a śramaṇa, nor anything impure, whether spoken by your mouth or done with your body.’”

On account of this matter, the Blessed One assembled the Sangha of bhikkhus and said:

“Listen well: There are unlawful giving, unlawful acceptance, and unlawful residence; and there are lawful giving, lawful acceptance, and lawful residence.”

What are unlawful giving, unlawful acceptance, and unlawful residence?

A person, with a joyful heart, may personally build a dwelling and offer it to one individual, and then offer it again to many people. This constitutes unlawful giving, unlawful acceptance, and unlawful residence. If it is offered to one individual and then offered again to the Sangha, the same applies. If, after it has been offered to one individual, the Sangha splits into two factions and it is then offered to the faction to which the donor belongs, the same applies. If, after it has been offered to one individual, it is then offered to the other faction, the same applies.

Or someone, rejoicing in his own heart, builds a dwelling and offers it to a group of people, then afterward offers it to the Sangha. This is an unlawful gift, unlawful acceptance, and unlawful residence. After offering it to a group of people, if the Sangha splits into two factions and he offers it to his own faction, the same applies. After offering it to a group of people, if he offers it to the other faction, the same applies. After offering it to a group of people, if he offers it to one person, the same applies.

After building a dwelling and offering it to the Sangha, if he transfers the offering to someone else, the same applies. After building a dwelling, if he offers it to his own faction, the same applies. After building a dwelling, if he offers it to the other faction, the same applies. This is called an unlawful gift, unlawful acceptance, and unlawful residence.

What is a lawful gift, lawful acceptance, and lawful residence?

Or someone, rejoicing, himself builds a dwelling and offers it to one person: this is a lawful offering, lawful acceptance, and lawful residence. If he offers it to a group of people, to the Sangha, or to both Sanghas, the same applies. This is called a lawful offering, lawful acceptance, and lawful residence.

16. Property of the Sangha of the Four Quarters

The Blessed One, together with five hundred bhikkhus, was traveling through the country of Kasi. At that time, in the country of Kilien^[45], there were four long-resident bhikkhus: Assaji, Punabbasu, Pandu, and Lohitaka.^[46] These four bhikkhus heard that the Blessed One, together with five hundred bhikkhus, while traveling through the country, would come to Kilien. They said, “The Blessed One’s two disciples, Sariputta and Moggallana, will also come here and drive us from this dwelling place.

We can select one superior dwelling for the Blessed One and divide the rest into four portions as our private property. Let the monastery, the property of the monastery, the dwellings, and the property of the dwellings be the portion of the first bhikkhu. Let jars, earthenware vessels, pots, cauldrons, axes, chisels, lamps, lampstands, and various heavy articles be the portion of the second bhikkhu.

Let corded beds, wooden beds, large mattresses, small mattresses, bedding, and miscellaneous articles be the portion of the third bhikkhu. Let trees, timber, bamboo, grass, flowers, and fruit be the portion of the fourth bhikkhu.” The four long-resident bhikkhus selected a superior dwelling for the Blessed One and divided the remainder into four portions as described above.

The Blessed One, traveling through the country from Kasi, arrived at Kilien. After a seat had been prepared, he sat down and then instructed Sariputta and Moggallana to go and tell those long-resident bhikkhus: “The Blessed One has come from Kasi together with five hundred bhikkhus. You must prepare sleeping places for the bhikkhus.” Venerable Sariputta and Moggallana obeyed the Blessed One’s instruction, went to the long-resident bhikkhus, and told them to prepare five hundred sleeping places.

The long-resident bhikkhus replied: “The Blessed One is the Lord of the Dharma and may come or stay as he wishes. We have selected one superior dwelling for the Blessed One. The rest we have divided into four portions as described above.

No bedding remains for visiting bhikkhus.” Venerable Sariputta and Moggallana went to the Blessed One, bowed their heads reverently at his feet, and sat to one side. They then reported the entire matter to the Blessed One. On this account, the Blessed One assembled the Sangha of bhikkhus and said:

“These four portions are property of the Sangha of the Four Quarters. They must not be divided, appropriated as personal property, or bought and sold. Nor are they property that the Sangha may sell; neither a group of people nor even one person has the authority to sell them. If the Sangha, a group of people, or one person appropriates them as personal property, divides them, or buys and sells them, the act is invalid: the appropriation is invalid, the division is invalid, and the sale is invalid; a thullaccaya offense is committed.”

What is property of the Sangha of the Four Quarters?^[47]

The monastery and the property of the monastery; the dwellings and the property of the dwellings. This is the first portion. Property of the Sangha of the Four Quarters must not be divided, appropriated as personal property, or bought and sold.

Whether by the Sangha, a group of people, or one person, it must not be divided, appropriated as personal property, or bought and sold. If the Sangha, a group of people, or one person divides it, appropriates it for himself or for a group of people or one person, or buys and sells it, then the division is invalid, the appropriation as personal property is invalid, and the sale is invalid; a thullaccaya offense is committed.

The same applies to the second and third portions. In the fourth portion, flowers and fruit may be divided, or flowers may be offered to the Buddha; the remainder is as stated above.^[48]

Notes:

^[1] The first five bhikkhus.

^[2] See Part iii, ch. i, note 123.

^[3] See Part iii, ch. i, Ordination, p. 72.

^[4] Pali, Cullavagga vi, Sesānakkhandhakaṃ, Vin. ii. 246: The Blessed One permitted five kinds of dwellings (pañca leṇānī): vihāraṃ: monastery; aḍḍhayogaṃ: flat-roofed house; pāsādaṃ: storied house; hammiyaṃ: upper chamber; guhaṃ: cave.

^[5] Separate dwelling 別房. Pali (Vin. ii. 148): vihāra, monastery.

^[6] Storied pavilion 樓閣, actually a raised house. Pali: pāsāda. See note 4 above. Cf. Vin. ii. 146.

^[7] Vimāna dwelling 毘摩那房. Pali: vimāna, celestial palace. More precisely, it may be hammiya: an upper chamber. See note 4 above.

^[8] Elephant-shaped dwelling 象形房; its form is unclear. More precisely, it may be aḍḍhayoga: a flat-roofed house; the Chinese reads hatthūpa? See note 4 above.

^[9] Woolen rug 毛氀. Earlier sections read it as cù-lâu. See Part III, chapter on leather.

^[10] See Part I, ch. v, Pacittiya 14, note 74.

^[11] Sāṇa 舍[少/(兔-、)]麻; coarse hempen cloth. Pali: sāṇa.

^[12] Bạt-ma grass 跋磨草.

^[13] Bhikkhu Pacittiya 84: the legs of a bed must not be made higher than eight of the Buddha’s fingerbreadths.

^[14] Lung sơ 籠疏. Vin. ii. 148: vātapāna-bhasikā (a bag or window covering). The English translation regards it as resembling a sandbag used as a windbreak.

^[15] Mahīdhara 摩醯陀羅. The deity Mahīdhara?

^[16] Assembly hall 集堂; a gathering house or meeting hall of the Sangha. Also called a preaching hall, attendants’ hall, or offering hall. Pali: upaṭṭhanasāla, Vin. ii. 153.

^[17] Vin. ii. 169: tivassantarena saha nisīditum.

^[18] Bhikkhu Pacittiya 28: a bhikkhu must not travel in the same boat with a bhikkhuni, except when crossing directly by ferry.

^[19] Walking-meditation hall 經行堂. Pali: caṅkamanasālā.

^[20] A rope was tied to two posts at the beginning and end of the walking-meditation path.

^[21] Conch shell 貝.

^[22] Sudatta 須達多. A transliteration of the personal name of Anathapindika. Pali: Sudatta.

^[23] “One Who Gives Food to the Orphaned and Solitary” 給孤獨食; that is, Anathapindika. Pali: Anāthapiṇḍika (Skt. Athapiṇḍada). For the account, see Vin. ii. 154.

^[24] Pali, ibid.: Anathapindika was the brother-in-law of the wealthy householder of Savatthi.

^[25] Great sacrifice 大祠; an important great religious ceremony of the brahmins. See Dīrgha Agama 15, sutra no. 23, “Kūṭadanta.” Pali: mahāyañña; cf. D. 5, Kūṭadanta-sutta.

^[26] Sīha city gate 尸呵城門. Vin. ii.: Sīvakadvāra.

^[27] Pali, Vin. ii. 158: suññāgāre kho, gahapati, tathāgatā abhiramanti, “Householder, the Tathagatas delight in empty dwellings.”

^[28] Prince Jeta 祇陀王子. Pali: Jeta-kumāra.

^[29] Vin. ii. 159: Anathapindika requested the judges to adjudicate. The judges ruled: “The park has thus been given a price.”

^[30] Đoạt bird 鵽鳥. It is unclear what bird this is. Etymologically: a kind of sparrow as large as a teal, black like a crow, and very swift in flight; it gathers in flocks of as many as a thousand. It is also called the “Turkic sparrow.” Vin. ii. 161: tittirika, francolin. The English translation calls it a partridge.

^[31] He circumambulated to the right, fearing that he might incur an offense by paying homage to a shrine of spirits.

^[32] “One great night” 大一夜; here it means having received higher ordination one day earlier.

^[33] A senior person who arrives later may sit in the midst of the assembly.

^[34] Mahīśāsaka Vinaya 25 (T22n1421, p. 167b29): At a dwelling place where no bhikkhus reside, the Buddha permitted lay devotees to invite a bhikkhu to serve as Ma-ma-di 摩摩諦 and reside there permanently to oversee it. The lay devotees provide his daily necessities. Compare the Pali, Vin. ii. 159: A poor tailor wished to build a monastery for the Sangha, but was unable to do it by himself. He lamented: “Because I am poor, no bhikkhu pays any attention to me.” The Buddha had the Sangha appoint a bhikkhu in charge of construction work (navakamma) to help the lay devotee build the monastery.

^[35] Pali: vihāra: monastery. In the Chinese version, a room and a monastery are understood interchangeably, both being translations of vihāra, and both also called a temple.

^[36] Pali: bhikkhuno navakammaṃ, assigning a bhikkhu to carry out construction work.

^[37] See n. 35 above.

^[38] The Song–Yuan–Ming editions read: nhược thạch bất khả khứ 若石不可去: if the stone cannot be pried away. The Korean edition does not contain the character thạch 石, “stone.”

^[39] The Korean edition reads: khổ tửu 苦酒, “bitter wine.” The Song–Yuan–Ming editions do not contain the character khổ 苦, “bitter.”

^[40] Vin. ii. 159: Prince Jeta did not sell the plot of land before the gate that had not been covered with gold, but instead offered it directly to the Buddha. There he built a small structure (koṭṭhaka), a kind of watchtower.

^[41] A woolen bag 毛氀囊.

^[42] Compare the Pali, Vin. ii. 122: The Buddha permitted three kinds of bathing screens: a screen provided by a bathhouse, a screen provided by water, and a screen provided by a robe (cloth). When bathing in these three places, bhikkhus may be naked, yet they are permitted to assist one another or hand one another necessary articles. If naked bhikkhus serve one another or hand articles to one another, they commit a duṣkṛta offense.

^[43] Nhiên hỏa đường 燃火堂, a fire hall. Mahīśāsaka Vinaya 25 (T22n1421, p. 168a19): During the cold season, the bhikkhus assembled and suffered from the cold. The Buddha permitted the construction of a warming chamber 溫室. Pali: aggisālā, fire hall; cf. Vin. ii. 154.

^[44] A revolving brazier 輪火爐.

^[45] See Chapter XI, n. 13.

^[46] A-thấp-bệ 阿濕鞞, Bất-na-bà-sa 不那婆娑, Ban-đà 般陀, Lâu-hê-na 樓醯那. Mahīśāsaka Vinaya 25 (T22n1421, p. 168c09): Five bhikkhus in the settlement of Ngật-la-ngật-liệt divided property belonging to the Sangha of the Four Quarters into five shares and appropriated them as the private property of the five individuals. Vin. ii. 171: the group of bhikkhus Assaji-Punabbasu at Kiṭāgiri.

^[47] Four kinds of requisites belonging to the Sangha of the Four Quarters. Vin. ii. 170: Five kinds of property belonging to the Sangha of the Four Quarters may not be divided among individuals: 1. ārāmo ārāmavatthu (the saṅghārāma and property belonging to the saṅghārāma: the monastery grounds and the various fruit trees in the garden); 2. vihāro vihāravatthu (the monastery and articles belonging to the monastery: the temple and its various rooms and buildings); 3. mañco pīṭhaṃ bhisi bibbohanaṃ (various kinds of beds, chairs, mattresses, and pillows); 4. lohakumbhī… (various kinds of jars, vats, pots, and so forth); 5. valli, veḷu, muñjaṃ (creeping vines, bamboo, muñja grass, and so forth).

^[48] End of Fascicle 50.