Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

四分律

Chinese title:四分律

📖14,558 words · ~58 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Translated and annotated by Thích Nguyên Chứng and Thích Đức Thắng

Revised and annotated

At that time, Śakra, Lord of the Devas, thought, “I should not allow the King to travel in an ordinary worldly carriage.” He therefore harnessed a celestial elephant carriage. The celestial elephant had six tusks, each of which was massive and powerful. The carriage was placed just outside the gate. When King Wisdom-Lamp saw such an elephant-drawn carriage, he asked his ministers:

“Whose elephant is this?”

The ministers replied:

“We do not know whose elephant it is. Surely this is the kind of elephant fit for a king and not one that an ordinary person could possess. Your Majesty may use it.”

The King then used it.

The King said:

“Go and point out to me the man who says, ‘I teach the people to practice the ten evil deeds.’” The man immediately pointed him out to the King. The King then asked:

“Did King Wisdom-Lamp teach you to practice the ten evil deeds?”

The man replied:

“Yes.”

The King further asked:

“Is there any means by which you would practice the ten wholesome deeds?”

The man said:

“There is.”

The King asked:

“What is it?”

The man said:

“If there is someone who has attained the bodhisattva path and permits me to eat him alive—to eat his flesh and drink his blood—only then will I practice the ten wholesome deeds.”

At that time, King Wisdom-Lamp thought:

“Since beginningless time, I have undergone all the sufferings of transmigration through the five destinies. At times my hands or feet were cut off, my nose or ears were severed, my eyes were gouged out, or my head was cut off; yet in the end, what benefit was there?”

Having reflected in this way, the King took a sharp knife and cut flesh from his own thigh. He collected his blood in a vessel, gave it to the man, and said:

“Good man, eat this flesh and drink this blood, and then practice the ten wholesome deeds.”

Unable to withstand the majestic virtue of King Wisdom-Lamp, the man immediately vanished. Suddenly, Śakra, Lord of the Devas, stood before the King and asked:

“Does Your Majesty now make this offering for the sake of one world, or for two, three, or four worlds? Is it for the sake of the Sun, the Moon, Śakra, Māra, or Brahmā?” The King replied:

“I do not make this offering for the sake of one world, or two, three, or four worlds, nor even for Māra or Brahmā. I perform this act of giving with this thought: I seek unsurpassed, right, and perfect omniscience, so that I may ferry across those not yet ferried across, liberate those not yet liberated, bring to nirvana those who have not yet attained nirvana, and deliver beings from birth, aging, illness, death, sorrow, lamentation, suffering, and affliction. It is for the sake of all these that I do so.”

Śakra, Lord of the Devas, then thought, “It would truly be improper for me now to allow King Wisdom-Lamp to die from this wound.” Śakra therefore sprinkled celestial ambrosia upon the wound, and it immediately healed and became as it had been before.

The Buddha told the bhikkhus:

“King Benefit to Sentient Beings was none other than my father, King Śuddhodana. His chief queen is now my mother Māyā. King Wisdom-Lamp was I myself. In a former life, I taught countless men and women in this Jambudvīpa to practice the ten wholesome deeds, from abstaining from killing living beings through abstaining from wrong views. Because of these causes and conditions, the soles of my feet bear the marks of thousand-spoked wheels, whose radiance illuminates the three-thousand-great-thousand world-system.”

When the assembly witnessed such miraculous spiritual powers of transformation manifested by the Blessed One, they all rejoiced greatly. They attained something in the Dharma never before attained, and thoughts of disenchantment and detachment arose in their minds. The Blessed One observed that the entire assembly was joyful and that thoughts of disenchantment and detachment had arisen in their minds. He therefore taught the Dharma through countless skillful means, enabling hundreds of thousands of people, while still seated, to become free from the dust and defilements and attain the pure Dharma-eye. This was the fifteenth day of the Blessed One’s miraculous transformations.

7. Prohibited Types of Bowls

The Blessed One was staying in the city of Rājagṛha. At that time, King Bimbisāra permitted the bhikkhus to enter and leave the palace freely. The King stationed attendants in concealed places to listen and report to him anything the bhikkhus might say. In that palace, precious śīrṣa wood^[29] was used for pillars. Seeing it, the bhikkhus said:

“This precious wood is being used for pillars; how fine it would be if it were instead used to make alms bowls for bhikkhus.”

An attendant in concealment heard this and immediately went to report it to the King. The King ordered that a new pillar be installed and that the wood be made into alms bowls to be given to the bhikkhus. The bhikkhus did not dare accept them, saying, “The Buddha has not yet permitted us to accept alms bowls made of śīrṣa wood.” The bhikkhus reported the matter to the Buddha. The Buddha said:

“One must not [952a1] keep wooden alms bowls. This is a practice of non-Buddhist ascetics. Whoever keeps one shall be dealt with according to the Dharma.”

King Bimbisāra offered stone alms bowls to the bhikkhus. The bhikkhus did not accept them and said:

“The Buddha has not yet permitted us to use stone alms bowls.”

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

“One must not use this kind of bowl. This is a bowl used according to the practice of the Tathagata. Whoever uses one commits a sthūlātyaya offense.”

King Bimbisāra had gold bowls made and offered them to the bhikkhus. The bhikkhus did not accept them and said:

“The Blessed One has not yet permitted us to use gold bowls.”

They reported the matter to the Buddha. The Buddha said:

“A bhikkhu should not keep a gold bowl. Such a thing belongs to the way of householders. Whoever keeps one shall be dealt with according to the Dharma.”

King Bimbisāra then had alms bowls made of silver, vaiḍūrya, precious substances, and assorted jewels, and offered them to the bhikkhus. The bhikkhus did not accept them and said:

“The Buddha has not yet permitted us to keep alms bowls of these kinds.”

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

“One should not keep bowls of these kinds. Such things belong to the way of householders. Whoever keeps one shall be punished according to the Dharma.”

The Blessed One was staying in the country of Bharga. The Vṛji bhikkhus of Vaiśālī^[30] used gold alms bowls. The Buddha said:

“They must not be used.”

Some also used bowls made of silver, vaiḍūrya, precious substances, and assorted jewels. The Buddha said:

“They must not be used.”

The Buddha reproached them:

“You foolish men avoid using what I have prescribed and instead use other things. From now on, no alms bowl made of any precious substance should be used. Whoever uses one shall be dealt with according to the Dharma.”

The Blessed One was staying at Vaiśālī. The Licchavis^[31] acquired an extremely valuable maṇi-jewel bowl, filled it with sandalwood powder, and brought it as an offering to the Blessed One, saying:

“Venerable Sir, out of compassion, please accept this maṇi-jewel bowl.”

The Buddha said to the Licchavis:

“I do not use such a bowl.”

The Licchavis then said:

“We humbly ask you, out of compassion, to accept the sandalwood powder.”

The Blessed One accepted it.

The Licchavis thought, “To whom should we offer this bowl?” Some said that it should be given to Pūraṇa Kāśyapa. Some said that it should be given to Maskarin Gośālīputra or Ajita Keśakambala. Some said that it should be given to Kakuda Kātyāyana. Some said that it should be given to Sañjaya Vairaṭīputra. Some said that it should be given to Nirgrantha Jñātīputra.^[32] Some said that it should be given to Satyaka Nirgranthaputra.^[33] They then gave the bowl to Satyaka Nirgranthaputra.

At that time, Satyaka Nirgranthaputra heard that the Licchavis of Vaiśālī had offered this extremely valuable maṇi-jewel bowl to the śramaṇa Gautama, who had not accepted it, and only afterward had they offered it to him. Because of arrogance, conceit, jealousy, anger, and displeasure, he could not restrain himself and uttered these vicious words:

“If you cut out the tongues of the Licchavis and fill the bowl with them, then I will accept it.”

The Licchavis thought:

“Satyaka Nirgranthaputra intends to harm our clan.”

They struck him with a stone and killed him. Satyaka tried to explain himself and retract his earlier malicious words, but the Licchavis refused to listen and beat him to death. The bhikkhus reported the matter to the Buddha. The Buddha said:

“If an explanation is obtained, the matter is resolved.”

The Buddha said:

“There are five qualities by which speech may clearly express its meaning, remain beyond reproach, cause the other person to rejoice, and leave no subsequent regret. What are these five qualities? One speaks what is wholesome, not what is unwholesome. One speaks in accordance with the Dharma, not what is contrary to the Dharma. One speaks gentle words, not harsh words. One speaks truthfully, not falsely. One speaks what is beneficial, not what is harmful. With these five qualities, speech may clearly express its meaning, remain beyond reproach, cause the other person to rejoice, and leave no subsequent regret.”

The Buddha then spoke this verse:

One who speaks what is wholesome excels;

Speak Dharma, not what is contrary to Dharma;

Speak affectionate words and truthful words;

Speak what benefits and does no harm.

For one who speaks well,

Causing oneself no anguish

And offending no one else—

Such is skillful speech.

Speaking well with affectionate words,

One is not reproached by others;

When speaking, one’s words are loving,

And evils do not gather.

With utmost sincerity, speak the deathless nectar;

Truthful speech is supreme.

Being true, in accord with the Buddha’s Dharma,

One abides in nirvana.

The Dharma taught by the Buddha

Leads peacefully to nirvana

And brings all roots of suffering to an end.

Of skillful speech, this is foremost.

King Bimbisara offered iron bowls to the bhikkhus, but the bhikkhus did not accept them, saying:

“The Buddha has not yet permitted us to use iron bowls.”

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

“I permit the use of iron bowls.”

8. Smoking Bowls—Firing Bowls

1. At that time, an ironworker who had gone forth wished to make alms bowls for the bhikkhus. The matter was reported to the Buddha, and the Buddha permitted him to do so. He needed a furnace, and the Buddha permitted him to build one. He needed a hammer and tongs, and the Buddha permitted them. He needed bellows, and the Buddha permitted them. He needed a whetstone, and the Buddha permitted it. He needed a roller, and the Buddha permitted it. Because there was concern that the roller and the other implements might be misplaced, the Buddha permitted a bag to be made for holding them and hung upon a post or a dragon-fang peg.

He stored bowls without smoking them, so they became soiled and foul-smelling. The Buddha permitted them to be smoked. He did not know how to smoke them. The Buddha permitted a steamer or an earthen jar to be used as a furnace. Various kinds of clay were to be applied to it. Almond kernels and hemp seeds were to be rubbed on the inside. Ashes were to be spread evenly upon the ground to make a place for smoking the bowl. A stand was to be set down and the bowl placed upon it. The furnace was then to be inverted over the bowl. Ashes were to be heaped around all four sides and pressed firmly by hand. Firewood or cow dung was to be piled around it and burned. Bowls should be smoked in this manner.

2. The Blessed One was traveling through the countryside in the country of Soma.^[34] At that time, there was a faithful potter. The Blessed One pointed out a place containing clay and said:

“Take clay from this place and work with it. Knead it in this manner. Dry it in this manner. Prepare the clay in this manner. Mix it evenly in this manner. Form the bowl in this manner. Rub and polish it in this manner. After drying it in this manner, make the kiln firm and place the bowl inside. Cover it with a lid and coat the top with clay. Pile khadira wood,^[35] jujube wood, sisapa wood,^[36] or amalaka wood^[37] around it, and then set it alight.”

That man followed the Buddha’s instructions in due order, producing distinctive, precious, and excellent Soma bowls,^[38] which he offered to the bhikkhus. The bhikkhus did not accept them, saying:

“The Buddha has not yet permitted us to use bowls of this kind.”

They reported the matter to the Buddha. The Buddha said:

“I permit them to be kept and used.”

9. Keeping Bowls

1. The Blessed One was staying in the village of Uggala.^[39] At that time, some bhikkhus obtained Uggala bowls,^[40] but did not dare formally to keep them, saying:

“The Buddha has not yet permitted us to use bowls of this kind.”

They reported the matter to the Buddha, and the Buddha permitted them formally to keep the bowls.

The Blessed One was staying at Uggasa.^[41] The bhikkhus obtained Uggasa bowls, but did not dare formally to keep them, saying:

“The Buddha has not yet permitted us formally to keep bowls of this kind.”

The matter was reported to the Buddha. The Buddha said:

“I permit them formally to be kept.”

The Blessed One was staying at Vaisali. The bhikkhus obtained black bowls, but did not dare formally to keep them, saying:

“The Buddha has not yet permitted us formally to keep bowls of this kind.”

The matter was reported to the Buddha. The Buddha said:

“I permit them formally to be kept.”

The Blessed One was staying in the country of Sravasti. Some bhikkhus obtained red bowls, but did not dare formally to keep them, saying:

“The Blessed One has not yet permitted us to use bowls of this kind.”

They reported the matter to the Buddha. The Buddha said:

“I permit them formally to be kept.”

2. There are six kinds of bowls: iron bowls, Soma bowls, Uggala bowls, Uggasa bowls, black bowls, and red bowls. These bowls fall into two classes: iron bowls and earthenware bowls. One kind holds one and a half dou, while the other holds three dou. These two classes of bowls may formally be kept.

3. One bhikkhu hung his bowl on a roof tile that was about to fall. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his alms bowl upon a stone that was about to fall. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl upon a loft. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl in the middle of a path. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl upon a rock. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl beneath a fruit-bearing tree. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl upon uneven ground. The Buddha said: “It should not be placed in this manner.”

One bhikkhu carried two bowls in one hand. The Buddha said: “They should not be carried in this manner, unless a finger is placed between them.”

[953a1] One bhikkhu opened a door while carrying two bowls in one hand. The Buddha said: “It should not be done in this manner, except when done mindfully.”

One bhikkhu placed his bowl behind a door. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl in front of a door. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl beneath a rope bed or a wooden bed. The Buddha said: “It should not be placed in this manner.”

One bhikkhu placed his bowl between rope beds or wooden beds. The Buddha said: “It should not be placed in this manner, except temporarily for a brief while.”

One bhikkhu placed his bowl at the corner of a rope bed or wooden bed. The Buddha said: “It should not be placed in this manner, except temporarily for a brief while.”

One bhikkhu washed his bowl while standing, and the bowl fell and broke. The Buddha said: “A bowl should not be washed while standing in this manner.”

One bhikkhu deliberately broke his bowl so that he could ask for a new one. The Buddha said: “It should not be done in this manner.”

One bhikkhu kept leftover items in his bowl. The Buddha said: “Nothing whatsoever may be kept in a bowl.”

One bhikkhu drew grapevines and lotus flowers inside his bowl. The Buddha said: “Such designs should not be drawn.”

One bhikkhu made a swastika^[42] inside his bowl. The Buddha said: “It should not be made.”

One bhikkhu wrote his own name inside his bowl. The Buddha said: “It should not be written.”

One bhikkhu wrapped the bowl on all four sides, leaving only its mouth uncovered. The Buddha said: “It should not be wrapped in this manner.”

One bhikkhu wrapped the entire bowl. The Buddha said: “It should not be covered in this manner. Two parts should be wrapped, leaving one part uncovered. If there are many small holes in different places, it may be wrapped completely.”

One bhikkhu placed his bowl upon the ground, damaging its smoked finish. The Buddha said:

“It should not be placed in this manner. The ground should first be sprinkled with muddy water, and only then should the bowl be set down. If its smoked finish is still damaged, it should be placed upon leaves or grass. If its smoked finish is still damaged, a bowl stand should be made. If its smoked finish is still damaged,^[43] something should be used to cover the bottom.”^[44]

One bhikkhu covered the bottom with a precious material. The Buddha said:

“Precious materials may not be used; lead or tin should be used instead.”

That bhikkhu feared that the bowl might fall over. The Buddha said:

“If there is concern that it might fall over, tree resin or wax should be used to fasten it to the stand.”

One bhikkhu stored his bowl without washing it, and another bhikkhu who saw it was disgusted. The Buddha said:

“It should not be done in this manner. It should be washed before being stored.”

One bhikkhu did not use bean powder to wash his bowl, so it did not become clean. The Buddha said:

“It should not be washed in this manner. Bean powder, earth, ashes, cow dung, or mud should be used to wash it.”

Some monks used cow dung mixed with sand to wash their bowls, causing the bowls to be damaged. The Buddha taught:

“Do not wash them in that way. Cow dung should be soaked in a vessel of water, the sand allowed to settle, and then the water used for washing. Alternatively, fine powder, fine mud, leaves, cotton, or fruit may be used to wash them clean. If a bowl has a hole with food lodged inside it, the food should be pried out. If prying it out would break the bowl, pry it out wherever this can be done; wherever it cannot be done, leave it. There is no offense.”

Some monks put away their bowls before they had dried, causing grime to form. The Buddha taught:

“Do not do so. Let them dry before putting them away.”

It was difficult to carry a bowl in the hand. The Buddha permitted a bag to be sewn for holding it. Because the mouth of the bag was not tied, the bowl fell out. The Buddha permitted it to be tied shut. It was difficult to carry the bowl bag in the hand. The Buddha said that a strap should be used to carry it over the shoulder. A bhikkhu held his bowl under his arm with its mouth turned toward his hip. While traveling, he encountered rain, slipped, and fell to the ground. The alms bowl pressed against his hip and caused him pain. The Buddha taught:

“A bowl should not be carried in that way. Its mouth should face outward.”

A Soma bowl was difficult to take out of and put into its bag, and it broke. The Buddha taught:

“A box or chest should be made to hold it.”

Some monks made boxes and chests from precious materials. The Buddha taught:

“They must not be made from precious materials. They should be made from sala grass or bamboo. If the bowls strike against one another, grass, leaves, or one of the ten kinds of cloth should be used as padding. If the bowls fall out through the mouth of the box, a lid should be made to cover it. Some monks made lids from precious materials. The Buddha taught that lids must not be made from precious materials. They should be made from sala grass, bamboo, or wood. If the place where the bowls are kept is not secure, a strap should be used to hang them from a dragon-tooth hook.^[45]

10. Making Fruit Allowable

The Blessed One was staying in the city of Rajagriha. King Bimbisara permitted the bhikkhus to enter and leave the mango grove freely.^[46] The group of six bhikkhus went to the keeper of the grove and said:

“We need mangoes.”

The keeper of the grove immediately picked mangoes for them. The group of six asked for more, and the keeper again picked mangoes for them. The group of six continued asking in this way until the mango grove had no fruit left. Later, when the King wanted mangoes, he ordered his attending officials to pick some. Obeying his command, the officials went to the keeper of the grove and told him to pick mangoes. The keeper reported that there were none left. The officials asked why there were none. The keeper replied:

“The Sakyan ascetics ate them all.”

The ministers then reproached them:

“The Sakyan ascetics are insatiable and full of desires, yet they claim to know the true Dharma. But what true Dharma is there in such conduct? Though the donor may not grow weary of giving, the recipient should know contentment. Why did they eat all the mangoes in the King’s grove?”

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

“Mangoes should not be eaten.”^[47]

While on almsround, bhikkhus received mango juice. The Buddha permitted them to consume it. Some received cooked mangoes, and the Buddha permitted them to eat them. Some received mango sauce,^[48] and the Buddha permitted it. If it had not yet become intoxicating liquor, it was permitted to be drunk at an improper time. Once it had become intoxicating liquor, it was not to be drunk. Anyone who drank it was to be dealt with according to the Dharma.

After some time, the mangoes ripened and became fragrant. Venerable Ananda wished to eat them. He went to the Buddha, bowed his head in homage at the Buddha’s feet, sat down to one side, and said:

“The mangoes on the trees are ripe and fragrant.”

On account of this matter, the Buddha assembled the Sangha of bhikkhus and taught the Dharma in accordance with their dispositions. By countless skillful means, he praised the austere practices, dignified conduct, fewness of desires, contentment, and wisdom, and then told the bhikkhus:

“From now on, I permit mangoes to be eaten.”^[49]

11. The Kauchap Garment

The Blessed One was staying at Kaushambi. At that time, the group of six bhikkhus wore their kauchap garments inside out to frighten and tease one another. When the laypeople saw this, they criticized them: “The Sakyan ascetics are insatiable, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in wearing kauchap garments inside out to frighten and tease one another, like the King’s ministers?”

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

“Kauchap garments must not be worn inside out, nor may you frighten^[51] or tease one another.”

A sick bhikkhu wore a kauchap garment with the hairy side inward. The hair inside clung to his sores and caused him pain. The Buddha taught:

“An undergarment should be worn. If you fear the heat, the kauchap garment may be turned inside out, but the kashaya should be draped over it.”

12. Sewing Robes

A bhikkhu’s robe was torn. The Buddha said that it should be mended. The bhikkhu did not know how to mend it.

The Buddha taught: “Sew it together with thread, or stitch the layers together. If there is a hole, place a patch over it.” The tear was large but the patch was small, causing the robe to pucker. The Buddha taught: “It should not be patched in that way.

According to the size of the tear, whether large or small, the patch should extend two finger-widths beyond it, and then be sewn on. If there is concern that the robe will pucker while it is being patched, stones should be placed on its four corners. If it still puckers, stakes should be driven in at the four corners to stretch it out.

If it still contracts, a frame should be made to stretch it out.” The monks did not know how to make one. The Buddha taught: “It should be made of wood.”

Some monks needed cord for stretching the robe. The Buddha permitted cord to be used to stretch it out while it was being patched.

The monks did not know what to use for sewing. The Buddha permitted them to use a feather or a hairpin for sewing. If a thin, delicate robe was torn, a needle was to be used for mending it. Some monks made needles from precious materials. The Buddha taught: “They must not be made in that way. They should be made of copper or steel.”

When sewing robes, their hands hurt, so the Buddha permitted them to make thimbles. Some monks made thimbles from precious materials. The Buddha taught: “They should not be made in that way. They should be made from copper, iron, bone, ivory, horn, lead, tin, pewter, wood, or gum.”

When one bhikkhu was sewing a robe, he feared that the stitching would be crooked. The Buddha permitted a chalk line to be used to keep it straight. Some monks needed silk thread, and the Buddha permitted them to use it. Some wished to dye thread for sewing robes and needed lime, red earth, white earth, and yellow pigment; the Buddha permitted all of these to be used. If the midpoint could not be determined, a ruler should be used to measure it. Some monks made rulers from precious materials. The Buddha taught: “They must not be made from precious materials. They should be made from copper, iron, or even wood.”

Some monks stretched their robes out on the ground. While they were patching them, the robes became soiled with dust. The Buddha taught: “I permit the ground to be sprinkled with water to settle the dust before the robes are stretched out.”

When some monks patched their robes, their needles struck the ground and were damaged. The Buddha taught: “It should not be done in that way.”

Some monks spread their robes over shabala grass^[52] to patch them, and the grass clung to the robes. The Buddha taught: “It should not be done in that way.” Some spread their robes over grass or leaves to patch them, and the grass and leaves clung to the robes. The Buddha [954a1] taught: “They should not be spread out in that way. One of the ten kinds of cloth, or iletienda, maola, maomaola, or maolou cloth, should be spread beneath them while they are being patched.”

A bhikkhu feared that the cord, thread, needles, knives, and other tools used for patching robes would be lost, so the Buddha permitted a bag to be made to hold them.

Some monks did not remove a robe from the stretching frame, and it was soaked by the rain. The Buddha taught: “It should be removed.” They did not know where to put the frame after removing the robe. The Buddha taught: “I permit it to be placed in the walking-meditation hall, the warming hall, or the dining hall. If it cannot be taken inside because the doorway is narrow, it should be placed outside where it will not be soaked by rain or exposed to the wind. It should be hung in a high, dry place.”

Some monks finished patching their robes and removed them but did not put away the wooden pieces. The Buddha taught: “They should be put away.” The monks did not know where to put them. The Buddha taught: “They should be placed beneath the loft or upon a bed.”

Some monks did not put away the cords. The Buddha taught: “The cords should be wound up and placed on the robe-stretching frame.”

The bhikkhus feared that their needles might be lost. The Buddha permitted them to make a small felt pad in which to stick the needles. If they still feared losing them, they should make a tube in which to keep them. Some used precious materials to make such tubes. The Buddha said: “They must not be made from precious materials. They should be made from copper, iron, or even bamboo or wood.” Fearing that the needles might fall out, the Buddha permitted them to make lids to cover the tubes.

Some used precious materials to make the lids. The Buddha said: “They must not be made from precious materials. They should be made from copper, iron, or even bamboo or wood.” If the needles became rusty, they should be placed in flour. If rust was still feared, they could be kept wherever they would not rust.

The bhikkhus were concerned that their needle tubes, small knives, thread, and other sundry articles might be lost. The Buddha permitted them to keep these things in a bag. If the articles fell out, they should tie the mouth of the bag with a cord. If carrying it in the hand made it difficult to safeguard, it should be slung over the shoulder.

13. Mending Bowls

When a bhikkhu’s iron alms bowl developed a hole, the Buddha permitted it to be patched, riveted, plastered with clay, or sealed with tree resin.

When a Soma bowl developed a hole, the Buddha permitted it to be plugged with glue, lime, or white clay. When a black kala bowl^[53] developed a hole, a small hole should be bored and then bound together with needle and thread. Some needed an awl, and the Buddha permitted it.

Some made one from precious material. The Buddha said: “It must not be made from precious material; it should be made from copper or iron.” If they feared that silk thread would break, they should use fishing line or hairs from the tail of an ox or horse. If they feared that insects would gnaw through the sinew cord, they should coat it with glue.

If they feared that food or water would seep through, they should likewise coat it with glue. If they still feared that it would be damaged, they should affix a sheet of iron over it.

14. Kindling Fire

The Blessed One was staying in the city of Rajagriha. Bhikkhus dwelling in aranyas used fire-producing jewels to kindle fire. Bandits saw the jewels and came to harass the bhikkhus. The bhikkhus reported this to the Buddha. The Buddha said: “In an aranya, fire-producing jewels should not be used to kindle fire.”

The bhikkhus needed fire, so the Buddha permitted bhikkhus dwelling in aranyas to use the fire-drilling method. They needed tinder,^[54] and he permitted it. They needed fire drills,^[55] and he permitted them.

Whatever materials were needed to make cords were all permitted. The fire-making implements became scattered and lost. The Buddha permitted them to keep the implements in a bag.

The fire-drilling implements became damp where they were kept, so the Buddha permitted them to be hung beneath a bed or on a dragon-tusk peg. Some did not know what to use for kindling. The Buddha told them to use grass, leaves, soma, masisa grass, cow dung, or horse dung to kindle fire.

Bhikkhus who frequently drilled fire injured their hands, so the Buddha permitted them to use a fire-producing jewel in a secluded place to kindle fire.

15. Filtering Water

The Blessed One was staying in the country of Sravasti. The Group of Six Bhikkhus used water containing living creatures. When the householders saw this, they criticized them, saying: “The Sakyan ascetics have no loving-kindness.

They take the lives of living beings, yet claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct?” The bhikkhus reported this to the Buddha. The Buddha said: “Water containing living creatures must not be used. I permit you to make water-filtering bags.” They did not know how to make them.

The Buddha said: “Make one shaped like a spoon, triangular, shaped like a funnel, or as a filtering vessel. If you fear that tiny creatures may pass through it, put sand inside the filtering bag.” Some poured sand containing the filtered-out creatures onto dry ground. The Buddha said: “You should not pour it out in that way.

You should return it to the water.”

At that time, two bhikkhus who had quarreled with each other were traveling from the country of Kosala. One bhikkhu carried a water-filtering bag and thus had water to drink. The other had not brought a water-filtering bag. He asked to borrow the first bhikkhu’s bag, but the latter refused. Having no water to drink, he suffered from extreme thirst. The bhikkhus reported this to the Buddha. The Buddha said: “This bhikkhu should have lent it to the other bhikkhu. One should not travel even half a yojana without a water-filtering bag. If there is no water-filtering bag, one should use a corner of the Sanghati robe to filter the water.”

16. Eating and Sleeping Together

1. The Blessed One was staying in the country of Bhaggadesa.^[56] Two bhikkhus from the Group of Six slept together on one bed. Another bhikkhu saw them and thought that one was lying with a woman. Only after they arose did he realize that it was not a woman. The bhikkhus reported this to the Buddha. The Buddha said:

“Two people must not sleep together on one bed.”^[57]

Some bhikkhus had doubts and did not dare lie on the same bed as a sick person. The Buddha permitted them to lie on the same bed as a sick person.

The Buddha was staying in the country of Bhaggadesa. Two members of the Group of Six Bhikkhus shared the same blanket. Another bhikkhu saw them and thought that one was lying with a woman. Only after they arose did he realize that it was not a woman. The bhikkhus reported this to the Buddha. The Buddha said:

“Two people must not lie under the same blanket.”^[58]

The bhikkhus had only one mat made of grass or leaves. The Buddha permitted each person to place a separate felt sleeping mat upon it. When the weather was cold and there was only one blanket, the Buddha permitted each person to wear an undergarment and then share one blanket over them.

2. The Blessed One was staying in the country of Sravasti. The Group of Six Bhikkhus ate from the same bowl. When the householders saw this, they all criticized them, saying: “The Sakyan ascetics have no sense of shame, yet claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct, when two people eat from the same bowl like the king’s ministers?” The bhikkhus reported this to the Buddha. The Buddha said: “Two people must not eat from the same bowl.”

Some bhikkhus placed their rice together in one vessel and ate from it. The Buddha said: “It should be divided and placed in separate vessels before being eaten. If there is no separate bowl, one person should eat half and leave the other half for the other person. If midday is drawing too near, one should take a handful to eat and then pass it to the other person to eat. They should eat in turns in this way so as to finish within the proper time.”

3. The Group of Six Bhikkhus reclined against tables while eating. When the householders saw this, they criticized them, saying: “The Sakyan ascetics have no sense of shame, yet claim, ‘We know the true Dharma.’ What true Dharma is there in such conduct, when they recline against tables while eating like the king’s ministers?” The bhikkhus reported this to the Buddha. The Buddha said: “You must not eat in this manner.”

At that time, some elderly and sick senior monks could not hold their bowls in their own hands while eating. The Buddha permitted a cord to be tied to the corner of a bed, whether a corded bed or a wooden bed, or the bowl to be placed on top of a vessel.

4. The Group of Six Bhikkhus stood on corded beds and wooden beds, causing the bed cords to snap and the blankets to tear. The bhikkhus reported this to the Buddha. The Buddha said: “You must not stand in that manner. If a bhikkhu wishes to hand something to another or reach out to receive something, he is permitted to stand on the frame of the bed.”

At that time, some non-Buddhist ascetics kept large corded beds for use as small corded beds. The Group of Six Bhikkhus imitated the non-Buddhist ascetics and stored corded beds in this manner. The bhikkhus reported this to the Buddha. The Buddha said: “You must not do this.”

Because Kaludayin was large-bodied and the bench in the bathhouse was too small for him to sit on, he had doubts and did not dare bring in the large bench from outside to sit upon while bathing, but sat only on the small bench. The Buddha said: “Both large and small benches should be kept in the bathhouse.”

The Group of Six Bhikkhus stored laypeople’s plowing implements and diving equipment. The Buddha said: “Such things must not be stored.”

Some stored precious bathing trays and ladles. The Buddha said: “Such things must not be stored.”

5. There was a bhikkhu named Yava who practiced the observances of the non-Buddhist ascetics, such as worshiping fire, worshiping the sun and moon, observing the path of silence, and following the teachings of the non-Buddhist ascetics. The bhikkhus reported this to the Buddha. The Buddha said: “One must not practice the observances of the non-Buddhist ascetics.”

6. There was a bhikkhu dwelling in an aranya who, after eating, regurgitated his food and chewed it again. Another bhikkhu said: “You have committed the offense of eating at an improper time.” He replied: “I have not committed the offense of eating at an improper time; I merely regurgitated my food and chewed it again.” The bhikkhus [955a1] reported this to the Buddha. The Buddha said: “This bhikkhu has only recently been reborn from the bovine realm; if he does not regurgitate and chew his food again, he will not be able to live long. If any bhikkhu has such an illness and finds relief and freedom from sickness by doing this, he may swallow again food that has not yet left his mouth.”

7. In Jetavana there were crows and parrots whose clamorous cries disturbed the bhikkhus sitting in meditation. The Buddha said: “You should make noises to frighten them into flying away. You may imitate the sound of a bowstring or strike the trees so that they fly away.”

8. The bhikkhus assembled at night at the place of the posadha, but it was dark. The Buddha permitted them to carry torches.

If the seating place was dark, he permitted them to light lamps. Some needed materials for lighting lamps; the Buddha permitted them to procure these. If they needed oil or lamps, he also permitted them to procure these.

If a lamp did not burn brightly, they were to raise the wick. If the oil soiled their hands, he permitted them to make tongs for grasping it. If they feared that the tongs would burn, he permitted them to make iron tongs.

If they feared that the lamp wick would fall over, they were to place an iron support at its center. If it was still not bright, he permitted them to make the wick larger. If it was still dark, they were to place four lamps at the four corners of the building.

If it was still not bright, they were to make a revolving lampstand. If it was still not bright, lamps were to be placed all around inside the building, or lamps could be placed on standing supports. Alternatively, they could take a vessel, pour water into it, pour oil on top, wrap mustard seeds in cloth to make a wick, and light it.

8. At that time, Visakha, Migara’s Mother, sent someone to bring six things: a single-person rope bed, a brazier, a lantern, a broom, a fan, and a measuring vessel.^[59] The bhikkhus did not dare accept them and reported the matter to the Buddha. The Buddha permitted them to accept the items, except that they should not accept the measuring vessel.^[60]

17. Rendering the Buddha’s Words

There was a bhikkhu named Yamelu,^[61] a brahmin who had gone forth. He approached the Blessed One, bowed his head reverently at his feet, sat to one side, and addressed the Blessed One:

“Venerable Sir! Bhikkhus from many clans have gone forth, and their modes of speech differ, thereby corrupting the meaning of the Buddha’s sutras. May the Blessed One permit us to refine the Buddha’s sutras for the Blessed One by using the perfected language of the world.”^[62] The Buddha said:

“You are foolish men. This would be corruption through introducing the language of the non-Buddhist ascetics into the Buddha’s sutras.”

The Buddha said:

“I permit the Buddha’s sutras to be explained and recited according to the language and customs of each country.”^[63]

18. Discretion

1. There was a bhikkhu in the country of Kosala who, while traveling along the road, went to a secluded place to defecate and urinate. At that time, a woman also went to the secluded place to defecate and urinate. Not far away was a pond. The bhikkhu went to the pond to wash, and the woman also went there to wash. Some laypeople saw the bhikkhu emerge from that place and wash, and saw the woman do likewise. They said that the bhikkhu must have violated the woman. The bhikkhus heard this and reported it to the Buddha. The Buddha said:

“One should not defecate or urinate in such a place, thereby causing people to become suspicious. Nor should one wash at the pond.”

2. Bhaddananda the Sakyan went to a layperson’s house near dusk, sat inside for a short while, and then departed without informing the householder. Meanwhile, a band of thieves had been watching that house throughout the day. That evening, finding the door open, they immediately entered. They gathered up the possessions and escaped. The householder asked who had opened the door and gone out without closing it. The servants replied: “Bhaddananda the Sakyan.” The laypeople criticized him, saying: “The Sakyan ascetics are shameless, yet claim to understand the true Dharma. But what true Dharma is there in arranging with thieves to come and plunder our house?” The bhikkhus reported this to the Buddha. The Buddha said:

“One should not go to a layperson’s house at dusk.”

At that time, some bhikkhus had occasion to go at twilight on account of matters concerning the Buddha, the Dharma, the Sangha, a stupa, or a sick bhikkhu, or because a donor had invited them. The bhikkhus were uncertain and did not dare go. The Buddha said:

“In such cases, you should go.”

3. Bhaddananda the Sakyan taught the Dharma to a woman with lustful intent. The woman perceived this and said:

“Why do you not teach the Dharma to yourself?”

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

“One should not teach the Dharma with lustful intent.”

The group of six bhikkhus practiced divination for women. The Buddha said: “You must not do this.” The group of six then went to have others perform divination for them. The Buddha said: “You must not do this.”

4. The group of six bhikkhus made wagers^[64] with others. The Buddha said: “You must not do this.”

When the other party won an object, they immediately took it away. The Buddha said:

“You must not do this.”

5. The group of six bhikkhus walked along the road holding hands, jostling others and causing them to fall to the ground. Seeing this, the laypeople criticized them, saying: “The Sakyan ascetics know no contentment, yet claim that they understand the true Dharma. But what true Dharma is there in walking along the road holding hands like the King’s great ministers?” The bhikkhus reported this to the Buddha. The Buddha said:

“You must not walk in this manner.”

While bhikkhus were traveling along the road, someone offered them a pair of wooden sandals and a flower-shaped oil vessel. The bhikkhus were uncertain and did not dare accept them. The Buddha said:

“I permit you to accept them.”

6. The group of six bhikkhus rented out objects.^[65] The Buddha said: “You must not do this.”

The group of six bhikkhus kept objects that others rented out.^[66]

The Buddha said: “You must not do this.”

7. The group of six bhikkhus quarreled with others.

When speaking with an elder, they wore their robes turned up, wore robes with the collar rolled back, covered their heads with their robes, covered both shoulders with their robes, and wore wooden sandals or footwear. The bhikkhus reported this to the Buddha. The Buddha said: “You must not do this. You should bare your right shoulder, remove your shoes and sandals, approach the elder, bow, join your palms, and say: ‘I have a matter that I need to present to the elder.’ The elder should say: ‘If it accords with the Dharma and the Vinaya, then speak.’”

19. Parasols, Staffs, Fans, and Fly Whisks

1. While traveling along the road, Bhaddananda carried a large and beautiful round parasol. Seeing him from afar, the laypeople thought he was the King or a great minister, and fearfully moved aside to clear the way. When he came near, they looked carefully and realized that it was Bhaddananda. They then criticized him, saying: “The Sakyan ascetics have many desires and know no satisfaction, yet claim, ‘We understand the true Dharma.’ But what true Dharma is there in carrying a large and beautiful round parasol along the road like one of the King’s great ministers, frightening us into moving aside?” The bhikkhus reported this to the Buddha. The Buddha said: “A bhikkhu should not carry a round parasol along the road, nor may he keep one.”

When it rained, the bhikkhus went to the dining hall, assembled at night, or attended the posadha, and their newly dyed robes became wet and their color was spoiled. The bhikkhus reported this to the Buddha. The Buddha said:

“To protect your robes while within the monastery, you should make parasols from bark, leaves, or bamboo to shelter yourselves from the rain.”

Some needed parasol handles, and the Buddha permitted them to make these. One bhikkhu made one from precious materials. The Buddha said: “You must not make them from precious materials. You should make them from bone, ivory, white wax, lead, tin, or wood.”

Some needed parasol finials, and the Buddha permitted them to make these. One bhikkhu made one from precious materials. The Buddha said: “You must not make them from precious materials. I permit you to make them from bone, and so forth, up to wood.”

Some monks needed broad parasols, and the Buddha permitted them to make them. They made them from precious materials. The Buddha said: “They must not be made from precious materials. They should be made from bone or even wood.”

Some monks wished to cover their parasols. The Buddha permitted them to cover them with tala leaves, ma-lau leaves,^[67] or bark. If they feared that the four sides would be damaged, he permitted them to cover them with several layers.

Some monks needed parasol handles, and the Buddha permitted them to make them. They made them from precious materials. The Buddha said: “They must not be made from precious materials. They should be made from bone, ivory, pewter, lead, tin, or wood.”

Some monks made long parasol handles, but when they carried them in or out, they could not pass through the doorway. The Buddha said: “They should be made detachable.” If they feared that the handles would come loose, they should bore holes and fasten them in place. If they broke or bent, he permitted them to be made of iron, with an iron fitting attached at the top.

3. Bhadrananda the Sakyan put his bowl in a bag, hung it from the end of a staff, and carried it over his shoulder. When the householders saw him, they thought he was a servant of the king and fearfully moved aside. Only when he drew near did they recognize Bhadrananda, and they criticized him, saying: “The Sakyan ascetics have no sense of shame, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there in behaving like this?” The bhikkhus reported this to the Buddha. The Buddha said: “You must not act in this way. Nor should you keep a staff for carrying a bowl in this manner.”

At that time, an old and sick bhikkhu fell while traveling. The Buddha said: “Those who are old or sick are permitted to carry a staff.^[68] If they fear that the lower end of the staff will become worn, they may make a ferrule to cover it.” That bhikkhu made the ferrule from precious material. The Buddha said: “It must not be made from precious material. It should be made from bone, tooth, pewter, lead, or tin.” If the upper end of the staff became damaged, he also permitted such materials to be used in repairing it.

The group of six bhikkhus kept sky-staffs.^[69] The householders criticized them, saying: “The Sakyan ascetics know no contentment and have no sense of shame, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there when they carry sky-staffs like the king’s great ministers?” The bhikkhus reported this to the Buddha. The Buddha said: “You must not act in this way.”

While traveling, bhikkhus saw snakes, centipedes, and scorpions. Those bhikkhus who had not yet become free from desire were afraid and reported this to the Buddha. The Buddha said: “You are permitted to carry a khakkhara staff^[70] and shake it to make a sound. Alternatively, shake a copper tube containing small stones, or strike bamboo together to make a sound so that these creatures will move away.”

4. At that time, the group of six bhikkhus carried large round fans. When the householders saw them, they criticized them, saying: “The Sakyan ascetics know no contentment and have no sense of shame, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there when they carry large round fans like the king’s great ministers?” The bhikkhus reported this to the Buddha.

The Buddha said: “You must not carry them in this way.” Some monks received fans that had already been made, but, being doubtful, did not dare accept and keep them. They reported this to the Buddha. The Buddha said: “You are permitted to accept them for the stupa.” Bhikkhus became hot while traveling and reported this to the Buddha.

The Buddha permitted them to use leaves, branches, grass, or one of the ten kinds of robe-cloth to make fans for fanning themselves. The group of six bhikkhus carried leather fans. The Buddha said: “They must not be used.” The group of six bhikkhus joined ten wooden slats crosswise and lengthwise and stretched leather over them to make fans.

The Buddha said: “They must not be made in this way.” When a bhikkhu’s fan was damaged, the Buddha permitted him to patch it with bark or leaves. If a leather patch became damaged, it should be sewn with thread. If the thread broke, it should be sewn with sinew.

If the edge became damaged, it should be bound with leather.

When the bhikkhus ate their principal or supplementary meals, assembled at night, or recited the precepts, they became hot. The Buddha permitted them to make a large fan like a carriage, equipped with a mechanism that caused it to move. They did not know whom they should ask to operate it. The Buddha said: “A bhikkhu, a novice, a park keeper, or an upasaka may pull it.”

The group of six bhikkhus wove fans from hair, killing many kinds of small insects and damaging grass. When the householders saw this, they criticized them, saying: “The Sakyan ascetics have no sense of shame and destroy many lives, yet they claim, ‘We know the true Dharma.’ But what true Dharma is there when they use hair fans and harm the lives of many beings?” The bhikkhus reported this to the Buddha. The Buddha said: “Hair fans must not be used in this way.”

5. Insects from the grass and flying dust soiled the bhikkhus’ bodies, and the Buddha permitted them to make fly whisks. They did not know how to make them. The Buddha permitted them to use grass, or bark and leaves sewn together with thread, or scraps of silk cut and sewn together. A bhikkhu received an animal tail for brushing away dust. The bhikkhus reported this to the Buddha. The Buddha permitted it to be used.

20. Seats

1. The Blessed One was staying in the city of Rajagriha. Upali and the bhikkhus were discussing the Dharma and Vinaya. The bhikkhus came together to hear the precepts, but the seating area was cramped and could not accommodate them all. The Buddha said:

“Those whose seniority differs by no more than three rains may sit together on a wooden bed.^[71] Those whose seniority differs by no more than two rains may sit together on a narrow rope bed.”

2. Young bhikkhus newly entered into training did not yet understand the procedures, and the numbers became confused. The Buddha permitted them to use counting tokens to record the numbers.

Some made them from precious materials. The Buddha said: “They must not be made from precious materials. They should be made from bone, tooth, horn, copper, iron, lead, tin, pewter, or wood.” Some placed them on the ground and soiled their hands.

The Buddha said: “They must not be placed on the ground. They should be placed on a board.” Some placed the board on the ground and then rested it on their knees, soiling their robes. The Buddha said: “It should not be placed in this way.

The heels should be used as a support.” Some feared that the counting tokens would be scattered and lost, so the Buddha permitted them to sew a bag in which to keep them. Because the mouth of the bag was not tied, the tokens fell out. The Buddha permitted them to tie it with a cord and hang it from a dragon-tooth hook or a peg.

21. Garlic

The Blessed One was staying in Jeta’s Grove, teaching the Dharma while surrounded by countless hundreds of thousands of people. At that time, a bhikkhu who had eaten garlic stood far away from the Buddha. Although the Blessed One knew the reason, he nevertheless asked the Venerable Ananda:

“Why is that bhikkhu standing far away from the Tathagata?”

The Venerable Ananda replied:

“That bhikkhu has eaten garlic.”

The Buddha said to the Venerable Ananda:

“How could one, out of craving for such a flavor, forgo hearing the Dharma? From now on, no one should eat garlic.”^[72]

At that time, the Venerable Sariputra suffered from rheumatism,^[73] and a physician instructed him to eat garlic. The Buddha permitted him to eat it.

22. Carrying Loads

A bhikkhu traveled carrying goods on his back. When householders saw him, they criticized him, saying: “The Sakyan ascetics are like laypeople, traveling with goods carried on their backs.” They became contemptuous of him. The bhikkhus reported this to the Buddha. The Buddha said: “You must not travel carrying goods on your back.”^[74]

The bhikkhus needed firewood, dyeing grass, cow dung, hair, and thorns, and carried these things themselves. The Buddha said: “In a place where no one is present, you may carry them. If you see laypeople, you should put them on the ground or shift them to your head or shoulder.”

A bhikkhu named I-le-a-nhã wrapped his robe too tightly.^[75] When householders saw him, they criticized him, saying: “This bhikkhu is just like us, wrapping up his robe to carry a load.”^[76] They became contemptuous of him. The matter was reported to the Buddha. The Buddha said:

“You must not wrap your robe in this way, nor should you carry a load in this manner.”

The bhikkhus in a monastery gathered tiles, stones, timber, and firewood, but they were apprehensive and did not dare carry them away to clear the area. They reported this to the Buddha. The Buddha said:

“You are permitted to carry loads within the monastery.”

23. Stupas of the Sravakas

After Sariputra and Moggallana entered parinirvana, a donor said, “If the Blessed One permits us to build stupas, we shall build them.” The bhikkhus reported this to the Buddha, and the Buddha gave permission. The donor did not know how they should be built. The Buddha taught:

“Build them square, round, or octagonal.”

They did not know what materials to use. The Buddha told them to build with stone, brick, or wood. After building them, they should be plastered. They did not know what to use for plastering. The Buddha permitted the use of black clay, ash-mud, cow-dung plaster, white clay, lime, or potter’s clay. Some wished to make foundations for the stupas, and the Buddha permitted them to do so. Some wished to make offerings of incense and flowers. The Buddha permitted them to build railings around the stupas and place incense and flowers upon them as offerings. Some wished to hang banners, streamers, and canopies. The Buddha permitted banners, streamers, and canopies to be hung. Someone climbed upon a stupa, and the deity guarding the stupa became angry. The Buddha taught:

“One must not climb upon it. If it is necessary to climb up to retrieve something, it is permitted.”

Someone climbed upon the railing, and the deity guarding the stupa became angry. The Buddha taught:

“One must not climb upon it. If something needs to be retrieved, it is permitted to climb up.”

Someone climbed upon a dragon-tusk hook or a wooden peg. The Buddha taught:

“One must not climb upon them. If something needs to be retrieved, one may climb up.”

Someone climbed upon an image to hang a canopy as an offering. The Buddha taught:

“One must not climb upon it in that way. One should devise a means, using a stool to climb up and hang it.”

That stupa stood in the open, and the flowers, oil lamps, banners, streamers, canopies, and musical offerings were soiled by rain, wind, sunlight, and dust, and were defiled by crows and other birds. The Buddha taught:

“It is permitted to construct various kinds of shelters over it.”

Whatever materials were needed to build the shelter were all permitted for use. If the ground was dusty, it should be plastered with black clay or cow-dung plaster. If a white color was desired, lime or potter’s clay should be used.

If foot-washing vessels were needed, their use was permitted. If paving stones were needed for the walkway, the Buddha permitted their use. If someone needed to spread earth over the ground, the Buddha permitted it.

At that time there was no outer wall to prevent cattle and horses from entering and leaving, so the Buddha permitted a wall to be built. If a gateway was needed, he permitted it to be made.

At that time, a donor thought concerning Sariputra and Moggallana: “While these two venerable ones were alive, I regularly offered them food. Now that they have entered nirvana, if the Blessed One permits us, we shall present offerings to them.”

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

“Such offerings are permitted.”

They did not know what vessels should be used to hold the offerings. The Buddha taught:

“It is permitted to use bowls made of gold, silver, precious substances, or assorted jewels.”

They did not know how to transport them. The Buddha taught:

“It is permitted to transport them by elephant, horse, or vehicle, or to carry them on the head or with a shoulder-pole.”

The bhikkhus themselves performed music or blew [957a1] conch shells as offerings. The Buddha taught:

“One must not do so.”

Some were apprehensive and did not dare to have laypeople perform music as an offering. The Buddha taught:

“It is permitted.”

Some did not know who could consume food after it had been offered at a stupa. The Buddha taught:

“Bhikkhus, samaneras, upasakas, or the builders may eat that offered food.”

At that time, a donor conceived the following thought concerning the venerable Sariputra and Moggallana: “If the Buddha permits us to adorn their stupas and make offerings, we shall do so.” The Buddha permitted it.

Some needed incense, flowers, necklaces, banners, streamers, oil lamps, elevated platforms, and vehicles. The Buddha permitted their use. Some wished to make images, and the Buddha permitted them to do so. Some did not know how to enshrine the relics in a golden stupa, a silver stupa, a jeweled stupa, or a stupa of assorted jewels, or whether to wrap them in silk, in a pat-tu-dam-lam-ba robe,^[77] or in a dau-dau-la robe.^[78] They also did not know how to transport them. The Buddha permitted them to be transported by elephant, horse, vehicle, and so forth, or carried with a shoulder-pole or on the head. If they tilted or were about to fall, they should be steadied. Some personally performed music as an offering. The Buddha taught:

“One must not do so.” Some were apprehensive and did not dare to have laypeople perform music as an offering, but the Buddha permitted it. Some wished to sweep and clean the stupas of the sravakas. The Buddha taught:

“One should use palmyra leaves, ma-lau leaves,^[79] or peacock feathers to sweep and clean them. If there are many flowers, the Buddha permits them to be placed upon the stupa platform, the railings, the pillars, the dragon-tusk hooks, or inside; or they may be threaded on cords and hung before the eaves of the building. If there is much fragrant paste, the Buddha permits it to be fashioned into the shape of a hand, a circle, a ma-he-da-la, a shrub, a grapevine, or a lotus. If any remains, it may be spread upon the ground.

24. Shaving the Hair

The Blessed One was staying in Rajagriha. Out of reverence for the Blessed One, no one dared to shave the Buddha’s hair. Only one young boy, being too young to know fear, shaved the Buddha’s hair. The boy named Upali shaved the Buddha’s hair. The boy’s parents joined their palms and addressed the Blessed One:

“Blessed One, is the boy Upali shaving the Blessed One’s hair well?”

The Buddha taught:

“Well, but he should stand in a relaxed manner and not bend down too far!”

The boy’s parents again asked the Buddha:

“Is the boy shaving your hair well?”

“Well, but he is standing too straight!”

His parents immediately told him:

“Do not stand too straight, causing the Blessed One discomfort.”

The boy’s parents asked the Buddha:

“Is the child shaving your hair well?”

The Buddha said:

“Well, but his inhalation is too coarse!”

Upali’s parents immediately told him:

“You are breathing in too forcefully, causing the Blessed One discomfort.”

The boy’s parents again asked the Buddha:

“Is Upali shaving your hair well?”

The Buddha taught:

“Well, but his exhalation is too coarse!”

Upali’s parents immediately told him:

“Do not breathe out too forcefully, causing the Blessed One discomfort.”

Thereupon, the boy Upali breathed out and breathed in, then ceased breathing and entered the fourth dhyana.^[80]

At that time, the Blessed One told Ananda:

“Upali has entered the fourth dhyana. Take the razor from the boy’s hand.” Ananda obeyed the Buddha’s instruction and immediately took the razor.

At that time, Ananda used an old vessel to hold the Blessed One’s hair. The Buddha taught:

“One must not use an old vessel to hold the Tathagata’s hair. A new vessel should be used, or it should be wrapped in new cloth, silk, a pat-tu-dam-lam-ba robe, or a dau-dau-la robe.”

25. The Buddha’s Stupa

At that time, General Cu-ba-ly^[81] wished to go west on a military expedition and came to request hair from the Blessed One’s head and beard. The bhikkhus reported this to the Buddha, and the Buddha consented to give it. After receiving the hair, the general did not know where to enshrine it.

The Buddha permitted it to be placed in a golden stupa, a silver stupa, a jeweled stupa, or a stupa of assorted jewels, or to be wrapped in silk, a pat-tu-dam-lam-ba robe, or a dau-dau-la robe. The man did not know how to transport it. The Buddha permitted it to be transported by elephant, horse, or vehicle, or carried upon the head or on the shoulder.

The prince took the Buddha’s hair with him on the military expedition and was victorious. When that prince returned to his country, he built a stupa for the Blessed One in which to enshrine the hair. This was a stupa of the Blessed One built while he was still living.

The bhikkhus said:

“If the Blessed One permits us to carry the Blessed One’s hair,^[82] we shall carry it away.” The bhikkhus reported this to the Buddha, and the Buddha gave his permission. They did not know where it should be enshrined. The Buddha permitted it to be enshrined in a stupa made of gold, silver, precious jewels, or assorted treasures, or to be wrapped in a paṭṭaśāṭaka robe or a tūla robe. They did not know by what means it should be transported. The Buddha permitted it to be conveyed by elephant, horse, or cart, or to be carried upon the shoulder or borne upon the head. Some held the Blessed One’s stupa beneath their armpits. The Buddha said:

“Do not do so.”

Some wore their robes inside out, wrapped their robes around their necks, covered their heads with their robes, draped their robes over both shoulders, or wore wooden sandals while carrying the Blessed One’s stupa. The Buddha said:

“Do not do so. You should bare the right shoulder and remove your footwear before carrying the Blessed One’s stupa upon your shoulder or bearing it upon your head.”

Some carried the Blessed One’s stupa to a place used for defecation and urination. The Buddha said:

“Do not do so. It should be placed in a clean place.”

Some handled the Blessed One’s stupa without washing after defecating or urinating. The Buddha said:

“Do not do so. You should wash yourselves clean before handling it.”

Some enshrined the Tathagata’s stupa in an inferior room while dwelling themselves in a fine room. The Buddha said:

“Do not do so. The Tathagata’s stupa should be enshrined in a fine room, while you yourselves dwell in an inferior room.”

Some enshrined the Tathagata’s stupa in a lower room while dwelling themselves in an upper room. The Buddha said:

“Do not do so. The Tathagata’s stupa should be enshrined in an upper room, while you yourselves dwell in a lower room.”

Some slept in the same building as the Tathagata’s stupa. The Buddha said:

“Do not do so.”

Some wished to guard it securely but, being apprehensive, did not dare to sleep in the same building. The Buddha permitted them to enshrine it atop a pillar, atop a dragon-tooth peg, or at one end of the room, and then to sleep there.

The upāsakas thought: “If the Blessed One permits us, even now, while the Blessed One is still present, to build a stupa in honor of the Blessed One, we shall build one.”

The bhikkhus reported this to the Buddha, and the Buddha permitted it to be done. They did not know how it should be constructed. The Buddha said:

“It should be made square, octagonal, or round.”

They also did not know what materials should be used in its construction. The Buddha said:

“It should be made of brick, stone, or wood.”

Everything was as explained above, including the manner of paving the ground, which was also as explained above.

Some needed banners. The Buddha permitted them to make banners, whether lion banners, dragon banners, or wild-ox banners.

Where the surrounding ground was low and there was no fence, allowing cattle and goats to enter and leave, the Buddha permitted a fence to be erected as above to keep them out.

At that time, food and drink were customarily offered at the shrines of non-Buddhist ascetics. The upāsakas thought: “If the Blessed One permits us to offer excellent food, we shall offer it.”

The bhikkhus reported this to the Buddha, and the Buddha gave his permission, as above. They did not know who should partake of this food. The Buddha said that the person who constructed the stupa should partake of it.

At that time, the shrines of non-Buddhist ascetics were adorned and honored with offerings. The upāsakas thought: “If the Blessed One permits us to adorn and make offerings to the Blessed One’s stupa, we shall do so.” The bhikkhus reported this to the Buddha, and the Buddha permitted it to be done, as above.

Some slept inside the Blessed One’s stupa. The Buddha said:

“Do not sleep there.”^[83]

Some wished to protect the stupa but, being apprehensive, did not dare to sleep inside it. The Buddha said:

“For the purpose of guarding it, sleeping there is permitted.”

Some stored possessions inside the Buddha’s stupa. The Buddha said:

“Do not store possessions there.”^[84]

Some wished to store possessions inside the stupa for safekeeping but, being apprehensive, did not dare to do so; however, the Buddha permitted it.

Some wore footwear inside the stupa. The Buddha said:

“Do not do so.”^[85]

Some carried footwear into the Buddha’s stupa. The Buddha said:

“Do not do so.”

Some wore phú-la inside the stupa. The Buddha said:

“Do not do so.”^[86]

Some carried phú-la into the stupa. The Buddha said:

“Do not do so.”

Some, being apprehensive, did not dare to wear phú-la while circumambulating outside [958a1] the stupa. The Buddha said:

“It is permitted to wear them.”

Some ate beneath the stupa and soiled the place. The Buddha said:

“Do not eat beneath the stupa.”^[87]

When the bhikkhus circumambulated the stupa, stayed in the dwellings, or bathed in the pond, a large assembly of the Sangha would gather, and the confined space was insufficient to accommodate them. Some, being apprehensive, did not dare to sit beneath the stupa to eat, saying that the Blessed One had not permitted sitting and eating beneath the stupa. The bhikkhus reported this to the Buddha. The Buddha said:

“It is permitted to eat beneath the stupa, but do not soil the place or leave it unclean.”

The bhikkhus did not know how to avoid soiling it. The Buddha said:

“It is permitted to gather the unclean remnants near your feet. When you have finished eating, take them outside and discard them.”

Some carried a corpse beneath the stupa. The Buddha said:

“Do not do so.”^[88]

Some buried a corpse beneath the stupa. The Buddha said:

“Do not bury it there.”^[89]

Some cremated a corpse beneath the stupa. The Buddha said:

“Do not cremate it there.”

Some cremated a corpse in front of the stupa. The Buddha said:

“Do not do so.”

Some cremated corpses around the stupa, causing the foul odor to drift into it, and the deity guarding the stupa became angry. The Buddha said:

“Do not cremate corpses around the stupa in such a way that the foul odor drifts into it.” Some carried the robes and bed of a deceased person beneath the stupa, causing the deity guarding the stupa to become angry. The Buddha said:

“Do not do so.”

Some bhikkhus who wore rag robes were apprehensive and did not dare to carry their rag robes beneath the stupa, saying that the Blessed One had taught:

“It is not permitted to carry a deceased person’s robes beneath the stupa.” The bhikkhus reported this to the Buddha. The Buddha said:

“If they have been washed, dyed clean, and perfumed with fragrance, they may be carried beneath it.”

Some defecated or urinated at the stupa. The Buddha said:

“Do not do so.”

Some defecated or urinated in front of the stupa. The Buddha said:

“Do not do so.”

Some defecated or urinated around the stupa, causing the foul odor to drift into it, and the deity guarding the stupa became angry. The Buddha said:

“Do not do so.”

Some cleaned their teeth beneath the stupa. The Buddha said:

“Do not clean your teeth there.”^[90]

Some cleaned their teeth in front of the stupa. The Buddha said:

“Do not do so.”

Some cleaned their teeth around the stupa. The Buddha said:

“Do not do so.”

Some spat beneath the stupa. The Buddha said:

“Do not do so.”

Some blew their noses in front of the stupa. The Buddha said:

“Do not do so.”

Some sat with their legs extended in front of the stupa. The Buddha said:

“Do not extend your legs in that manner.”^[91]

If the Sangharama was filled entirely with stupas, they were permitted to sit with their legs extended in the space between two stupas.

At that time, the Blessed One was in the country of Kosala, traveling through the countryside together with one thousand two hundred and fifty bhikkhus. When they reached a certain residence in the Brahmin village of Đô-tử, the Blessed One smiled. At that moment, Venerable Ānanda thought: “For what cause and condition has the Blessed One smiled today? The Blessed One never smiles without a cause and condition.” The Venerable then bared his right shoulder, removed his footwear, knelt with his right knee upon the ground, joined his palms, and said:

“Blessed One! The Blessed One never smiles without a cause and condition. For what cause and condition did the Blessed One just smile? We pray that we may know.”

The Buddha said to Venerable Ānanda:

“In a past age, after the Buddha Kāśyapa had entered nirvana, a king of the land of Śivika^[92] spent seven years, seven months, and seven days constructing a great stupa at this place, and then spent seven years, seven months, and seven days holding a great offering ceremony. The king sat in the shade while serving the first meal to the twofold Sangha. At that time, not far from that place, a farmer was plowing a field. The Buddha went there, took a handful of mud, brought it back, and spoke this verse:

Though one were to use a hundred thousand jeweled necklaces,

All made of Jambūnada gold,

They would not equal using a single handful of mud