四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revised and Annotated

27. Overturning the Bowl

At that time, the bhikkhu Từ Địa^[94] went to the country of Tỳ-xá-ly. Từ Địa was an intimate friend and acquaintance of the Licchavis.^[95] When the prominent Licchavis^[96] heard that the bhikkhu Từ Địa had come to Tỳ-xá-ly, they immediately went to visit and inquire after him, but Từ Địa did not reply. Seeing this, the Licchavis asked:

“Venerable sir, have we offended you in some way, such that you do not respond to our inquiries?”

Từ Địa said:

“I have been slighted and harassed by Đạp-bà-ma-la Tử, yet you have not supported me. How, then, could I respond to your inquiries?”

The Licchavis said:

“How should we support you so that Đạp-bà-ma-la Tử will no longer offend you?”

Từ Địa said:

“Wait until the Buddha and the Sangha have assembled in full, then go and say this: ‘Venerable sirs, such a thing has occurred. It is unwholesome, unconducive, contrary to proper conduct, and untimely. We thought this place was pure and peaceful, free from fear; yet instead, distress and anguish have arisen here, as though fire had arisen from water. Why is this? Đạp-bà-ma-la Tử has violated our wives. The Sangha should act in harmony to expel him.’ In this way, he will no longer [959a1] harass me.”

The Licchavis said:

“That is not difficult.”

This prominent Licchavi^[97] went before the Buddha and the great assembly and spoke as described above.

At that time, Đạp-bà-ma-la Tử was seated not far from the Buddha. Although the Buddha knew what had happened, he nevertheless asked Đạp-bà-ma-la Tử:

“Did you hear what these Licchavis said?”

He replied:

“World-Honored One, I heard it. The World-Honored One clearly knows the matter.”

The Buddha said to Đạp-bà-ma-la Tử:

“You should not answer in that way. If it is true, say that it is true. If it is false, say that it is false.”

When Đạp-bà-ma-la Tử heard the Buddha say this, he immediately rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha:

“From the time I was born until now, I have never committed sexual intercourse even in a dream, much less while awake.”

The Buddha said:

“Excellent! Excellent, Đạp-bà-ma-la Tử! That is a proper answer.”

The World-Honored One then told the bhikkhus:

“Question that prominent Licchavi as to whether he has falsely accused the pure bhikkhu Đạp-bà-ma-la Tử of an unfounded impure offense.^[98] To falsely accuse a pure bhikkhu of an unfounded impure offense incurs a grave and serious transgression.”

Obeying the World-Honored One, the bhikkhus immediately questioned the prominent Licchavi closely:

“You must speak truthfully. What is the truth of this matter? Do not falsely accuse Đạp-bà-ma-la Tử of an unfounded impure offense. To falsely accuse a pure bhikkhu of an unfounded impure offense incurs a grave and serious transgression.” When the prominent Licchavis were interrogated by the bhikkhus, they said:

“Đạp-bà-ma-la Tử is pure and has committed no impure conduct. The bhikkhu Từ Địa told me to say this.”

When the bhikkhus heard this, those among them who had few desires, were content, practiced austerities, delighted in training, and possessed a sense of shame reproached the prominent Licchavi, saying: “Đạp-bà-ma-la Tử truly committed no impure conduct. Why did you falsely accuse him of an unfounded impure offense?” The bhikkhus went before the World-Honored One, bowed their heads reverently at his feet, and reported the entire circumstances to him. The World-Honored One assembled the Bhikkhu Sangha and, by countless means, rebuked the prominent Licchavi, saying:

“What you have done is wrong; it is not conducive conduct and not pure conduct.^[99] Why did you falsely accuse Đạp-bà-ma-la Tử of an unfounded impure offense?”

After rebuking him by countless means, the Buddha told the bhikkhus:

“From now on, impose upon the prominent Licchavi the act of overturning the bowl,^[100] ceasing all coming, going, and conversation with him, by a motion and one proclamation.”

A lay householder possessing five qualities^[101] should be subjected to the act of overturning the bowl: he is not dutiful toward his father, is not dutiful toward his mother, does not respect śramaṇas, does not respect brahmins, and does not attend upon bhikkhus. Anyone who commits these five offenses should be subjected to the act of overturning the bowl.

There are also five qualities for which one should not be subjected to the act of overturning the bowl: being dutiful toward one’s father, being dutiful toward one’s mother, respecting śramaṇas, respecting brahmins, and respectfully attending upon bhikkhus. Anyone possessing these five qualities should not be subjected to the act of overturning the bowl.

Furthermore, there are ten offenses for which the Sangha should impose the act of overturning the bowl: reviling bhikkhus, causing bhikkhus loss, causing them harm, contriving to deprive them of a dwelling place, creating disorder for bhikkhus, disparaging the Buddha, Dharma, and Sangha in the presence of bhikkhus, falsely accusing a bhikkhu of an unfounded impure offense, and violating a bhikkhuni. Anyone who commits these ten offenses should be subjected by the Sangha to the act of overturning the bowl.

Thus, there may be nine, eight, seven, six, five, four, three, two, or one offense,^[102] beginning with reviling bhikkhus. If anyone commits any one of the ten offenses, the Sangha should carry out the act of overturning the bowl. It should be performed according to the following procedure: Within the assembly, a person capable of carrying out the formal act should be appointed to make a motion based on the circumstances described above:

“Venerable Sangha, please listen! Đạp-bà-ma-la Tử is pure, yet the prominent Licchavi falsely accused him of an unfounded pārājika offense. If the time is appropriate for the Sangha, may the Sangha consent. The Sangha will now perform for the prominent Licchavi the act of overturning the bowl and will no longer associate with him. This is the motion.

“Venerable Sangha, please listen! Đạp-bà-ma-la Tử is pure, yet the prominent Licchavi falsely accused him of an unfounded pārājika offense. The Sangha will now perform the act of overturning the bowl and will no longer associate with him. Those venerable ones who agree that the Sangha should perform for the prominent Licchavi the act of overturning the bowl and no longer associate with him should remain silent. Whoever does not agree should speak.

“The Sangha has agreed to perform for the prominent Licchavi the formal act of overturning the bowl and no longer associate with him. The Sangha agrees and therefore remains silent. Thus is this matter recorded.”

It is permitted to send a messenger to the prominent Licchavi to say:

“The Sangha has performed for you the act of overturning the bowl and will no longer come, go, or associate with you,^[103] by a motion and one proclamation.”

A person possessing these eight qualities should be appointed: he is capable of hearing, capable of speaking, understands clearly himself, is capable of enabling others to understand clearly, is capable of receiving instructions, is capable of remembering them, does not become confused, and can distinguish good meanings from bad. Anyone possessing these eight qualities should be appointed as a messenger for the Sangha.

The Buddha spoke this verse:

If, within the great assembly,

His mind is free from timidity,

His words contain no additions,

He receives instructions without adding or omitting,

His speech is free from confusion,

And when questioned, he remains unshaken:

A bhikkhu who is thus endowed

May be appointed by the Sangha.

Venerable Ānanda possessed these eight qualities. It is permitted for the Sangha, by a motion and one proclamation, to appoint him as a messenger to go and tell the prominent Licchavi: “The Sangha has now imposed upon you the act of overturning the bowl and will no longer come, go, or associate with you.” Within the assembly, a person capable of carrying out the formal act should be appointed to make a motion based on the circumstances described above:

“Venerable Sangha, please listen! If the time is appropriate for the Sangha, may the Sangha consent. The Sangha now appoints Ānanda as its messenger to go to the prominent Licchavi and say: ‘The Sangha has now imposed upon you the act of overturning the bowl and will no longer come, go, or associate with you.’ [960a1] This is the motion.”

“Venerable Sangha, please listen! The Sangha now appoints Ananda to serve as the Sangha’s emissary and go to the Great Licchavi, saying: ‘The Sangha has now imposed upon you the act of overturning the bowl and will have no further association with you.’ Those elders who consent to the Sangha’s appointment of Ananda as its emissary should remain silent. Whoever does not consent should speak. The Sangha has consented to appoint Ananda as its emissary to go to the Great Licchavi and say: ‘The Sangha has now imposed upon you the act of overturning the bowl and will have no further association with you.’

“The Sangha has consented and therefore remains silent. Thus is this matter recorded.”

At that time, Venerable Ananda put on his robe, took his bowl, and went to the house of the Great Licchavi. The Great Licchavi was then standing beneath the gate combing his hair. Seeing Ananda approaching from afar, he hurriedly put away his hair-combing implements, went to welcome him, and said:

“Excellent, Venerable Sir! Please enter the house.”

Venerable Ananda replied:

“I may not enter your house or accept the seat and food you offer.” The Licchavi asked:

“Why is that, Venerable Ananda?”

He replied:

“The Sangha has imposed upon you the act of overturning the bowl and will have no further association with you.”

The Licchavi asked:

“For what reason?”

Venerable Ananda then recounted the matter to him. The Licchavi immediately exclaimed:

“Venerable Ananda, this is the death of me!”

The Licchavi then fainted and fell to the ground. Only after a long while did he regain consciousness. Wiping away his tears with his hand, he said to Venerable Ananda:

“What must I do to have the karman rescinded and restore relations?”

Venerable Ananda said:

“You should go and confess your offense before the Sangha.”

The Great Licchavi submitted to the Sangha and dared not oppose it. He went to the Sangha and requested that the karman of overturning the bowl be rescinded so that relations might be restored. The bhikkhus reported this to the Buddha. The Buddha said:

“If the Great Licchavi has submitted to the Sangha and dares not oppose it, and has come before the Sangha to request that the karman of overturning the bowl be rescinded so that members of the Sangha may associate with him again, it should be rescinded through a motion followed by one proclamation.” From within the assembly, a person capable of carrying out the karman should be appointed to make the following motion in accordance with the foregoing circumstances:

“Venerable Sangha, please listen! The Sangha now rescinds for the Great Licchavi the act of overturning the bowl and severing relations, because he has submitted to the Sangha and dares not oppose it, and has come before the Sangha to request the rescission of the karman of overturning the bowl and severing relations. This is the motion.

“Venerable Sangha, please listen! The Sangha previously imposed upon the Great Licchavi the karman of overturning the bowl and severing relations. He has now submitted to the Sangha and dares not oppose it, and has come before the Sangha to request the rescission of the karman of overturning the bowl and severing relations. The Sangha now rescinds for the Great Licchavi the karman of overturning the bowl so that relations may be restored. Those elders who consent to the Sangha’s rescission for the Great Licchavi of the karman of overturning the bowl so that relations may be restored should remain silent. Whoever does not consent should speak.

“The Sangha has consented to rescind for the Great Licchavi the karman of overturning the bowl so that relations may be restored, and therefore remains silent. Thus is this matter recorded.”

28. Karman for Carrying a Staff

At that time, Kaludayin was dwelling in the aranya. He burned grass along a road, and the flames blazed fiercely and spread until they also burned King Prasenajit’s Deer Park. The laypeople criticized him, saying: “The Sakyan ascetics have no sense of shame. They take the lives of living beings, yet claim, ‘We know the true Dharma.’ But what true Dharma is there in this, when they burn the King’s Deer Park?” The bhikkhus went and reported this to the Buddha. The Buddha said:

“You must not burn it in that manner.”

At that time, there was grass along the paths traveled by the bhikkhus, and they were cautious and apprehensive. The Buddha permitted them to weigh down the grass with bamboo, stones, or pieces of wood.

At that time, a forest fire was spreading outside Jetavana. The bhikkhus did not know what to do and reported the matter to the Buddha. The Buddha permitted them to clear a strip of grass, dig a trench to break the fire’s path, or smother the flames with earth.

While they were dealing with the fire, there was an elderly and infirm bhikkhu who had neither a walking staff nor a bag for carrying his bowl. He thought, “What am I to do?” He then spoke to the other bhikkhus, and the bhikkhus reported the matter to the Buddha. The Buddha said: The Sangha is permitted to authorize that elderly and infirm bhikkhu to use a staff and a bowl bag,^[104] through a motion followed by one proclamation, as follows: From within the assembly, a person capable of carrying out the karman should be appointed to make the following motion in accordance with the foregoing circumstances:

“Venerable Sangha, please listen! This bhikkhu named… is elderly and infirm and cannot go anywhere without a bowl bag and a staff. He has come to request the Sangha’s permission to use a staff and a bowl bag. If the time is appropriate for the Sangha, the Sangha consents to permit this elderly and infirm bhikkhu named… to use a staff and a bowl bag. This is the motion.

“Venerable Sangha, please listen! This bhikkhu named… is elderly and infirm and cannot go anywhere without a staff and a bowl bag. He has now come before the Sangha to request permission to use a staff and a bowl bag. The Sangha now permits this bhikkhu to use a staff and a bowl bag. Those elders who consent to the Sangha’s permitting the elderly and infirm bhikkhu named… to use a staff and a bowl bag should remain silent. Whoever does not consent should speak.

“The Sangha has consented to permit the bhikkhu named… to use a staff and a bowl bag. The Sangha has consented and therefore remains silent. Thus is this matter recorded.”

29. Allowing a Matter to Pass in Silence

At that time, Sariputta observed that when the Sangha performed an unlawful karman, someone who did not consent might nevertheless wish to remain silent and allow it to pass. The Buddha said: “It is permitted to remain silent.”

There are five circumstances in which one should not remain silent: When a karman is in accordance with the Dharma but one does not consent, one should not remain silent and allow it to pass. When one has companions who support one’s agreement, one should not remain silent and allow it to pass. When one sees a minor offense, one should not remain silent. When one is undergoing separate residence, one should not remain silent. When one is within the boundary for the uposatha, one should not remain silent. To remain silent under these five circumstances is contrary to the Dharma.

There are five circumstances in which one should remain silent: When one sees another acting contrary to the Dharma, one should remain silent. When one has no companions, one should remain silent. When one has committed a grave offense, one should remain silent. When one is a fellow resident, one should remain silent. When one is within the area of common residence, one should remain silent. Under these five circumstances, one should remain silent.

There are five circumstances in which one should act in harmony: If something accords with the Dharma, one should act in harmony. If one allows it to pass in silence. If one gives one’s consent. If one hears it from a trustworthy person. If one had already been sitting silently among the assembly. In these five circumstances, one should act in harmony.

30. Blessings and Oaths

1. At that time, the Blessed One was at Jetavana teaching the Dharma to innumerable bhikkhus when he suddenly sneezed. The bhikkhus immediately offered the blessing: “May you live long!”^[105]

The bhikkhus, bhikkhunis, upasakas, and upasikas all likewise said, “May you live long!” The great assembly became noisy. The Buddha said:

“You must not offer such a blessing.”^[106]

At that time, a layperson sneezed, but the bhikkhus were apprehensive and did not dare offer the blessing, “May you live long.” The laypeople all criticized them, saying: “We sneeze, yet the bhikkhus do not bless us with long life.” The bhikkhus reported this to the Buddha. The Buddha said:

“It is permitted to offer the blessing of long life.”^[107]

At that time, laypeople paid homage to the bhikkhus. The bhikkhus were apprehensive and did not utter a blessing of long life because the Blessed One had not permitted bhikkhus to offer blessings. The laypeople criticized them, saying: “We pay homage to the bhikkhus, but the bhikkhus do not bless us with long life.” The bhikkhus reported this to the Buddha. The Buddha said:

“It is permitted to utter a blessing of long life.”

2. At that time, the Group of Six Bhikkhus swore over a trivial matter: “If I did such a thing, may I fall into hell or be reborn among hungry ghosts or animals, and may I not be born within the Buddha’s Dharma. If someone else did such a thing, may that person likewise fall into hell or be reborn among hungry ghosts or animals, and not be born within the Buddha’s Dharma.”^[108] The bhikkhus reported this to the Buddha. The Buddha said:

“You must not swear such an oath. You are permitted to say: ‘If I have done such a deed, then Namo Buddha. If that person has done such a deed, then likewise Namo Buddha.’”

31. Girdles

At that time, the group of six bhikkhus kept girdles with mushroom-shaped knobs at the ends.^[109] The Buddha said:

“You must not do so.”

Some kept sandal straps. The Buddha said:

“You must not do so.”

The group of six bhikkhus also kept jātira girdles.^[110] The Buddha said:

“You must not do so.”

Some kept tānyan girdles.^[111] The Buddha said:

“You must not do so. You are foolish men: you evade what I have prohibited, yet go on to do other things. From now on, none of these kinds of girdles may be used.”^[112]

At that time, the group of six bhikkhus also kept girdles that were both long and broad. The Buddha said:

“You must not do so. I permit a girdle three finger-breadths wide and long enough to wrap three times around the waist.”

The group of six bhikkhus also dyed their girdles a solid color. The Buddha said:

“You must not do so.”

One of them made a brocade girdle. The Buddha said:

“You must not do so.”

Some made white girdles. The Buddha said:

“You must not do so. I permit girdles to be made in the color of the kāṣāya robe.”

32. Pottery

At that time, a potter who had faith in and delighted in the Buddha’s Dharma made various utensils as offerings to the bhikkhus. The bhikkhus did not dare accept them and reported the matter to the Buddha. The Buddha said:

“You are permitted to accept them.”

There are three kinds of earthenware articles that should not be kept: earthenware beds or seats; earthenware measuring vessels; and earthenware pecks, bushels, and boxes.

At that time, Bhaddananda the Sakyan went to a potter’s house and sat upon an earthenware vessel. He slipped and fell, breaking the vessel, and lay on his back with his private parts exposed. The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not sit upon earthenware vessels. Nor should you sit with your thighs drawn up in the house of a layperson.”

33. Spells

At that time, the group of six bhikkhus recited the written spells and auspicious and inauspicious talismans of non-Buddhist practitioners: spells for establishing a household, spells concerning bodily marks, kṣatriya spells, śivāla spells, spells for discerning whether the living and the dead were fortunate or unfortunate, and spells for comprehending all kinds of sounds.^[113] The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not recite such things.”

Some taught them to others. The Buddha said:

“You must not teach such things.”

Some earned their livelihood through this craft. The Buddha said:

“You must not make your living in this way.”^[114]

34. Teeth and Tongue

1. At that time, the bhikkhus suffered from bad breath, and the Buddha instructed them to clean their teeth. Failing to clean one’s teeth has five disadvantages: the mouth smells foul, one cannot distinguish flavors, bodily heat increases, food is not properly digested, and the eyes are not clear. These are the five disadvantages of failing to clean one’s teeth.

Cleaning one’s teeth has five benefits: the mouth does not smell foul, one can distinguish flavors, bodily heat is reduced, food is properly digested, and the eyes are clear. These are the five benefits of cleaning one’s teeth. The Blessed One permitted the cleaning of teeth. Some used long sticks to clean their teeth. The Buddha said:

“You must not do so. At most, the stick may be one span long.”^[115]

Some cleaned their teeth with a rare kind of wood.^[116] The Buddha said:

“You must not clean them in this way.”

Some cleaned them with assorted leaves. The Buddha said:

“You must not clean them in this way.”

Some cleaned them using bark alone. The Buddha said:

“You must not do so.”

A bhikkhu was cleaning his teeth with a short tooth-stick. When he saw the Buddha, out of reverence he swallowed it and became ill. The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not do so. At the shortest, it must be four finger-breadths long.”

Some cleaned their teeth where many people gathered, in the cool hall, the dining hall, or the walking-meditation hall. The bhikkhus were disgusted when they saw this and reported the matter to the Buddha. The Buddha said:

“You must not do so. Three things should be done in a secluded place: defecating, urinating, and cleaning one’s teeth. These three things should be done in seclusion.”

2. At that time, [961a1] some bhikkhus had much coating upon their tongues, and the Buddha permitted them to use tongue scrapers. Some made tongue scrapers from precious materials. The Buddha said:

“You must not make them in this way. I permit them to be made from horn, bone, copper, iron, pewter, tin, zinc, śāla grass, bamboo, cane, or wood.”

Some used them without washing them, and other bhikkhus were disgusted when they saw this. The Buddha said:

“You must not do so.”

Some washed them but did not let them dry before using them, and consequently they deteriorated. The Buddha said:

“You must not do so.”

When the bhikkhus ate, food became lodged between their teeth. The Buddha permitted them to use an implement to remove it. Some made such implements from precious materials. The Buddha said:

“You must not make them from precious materials. They should be made from bone or horn, or even from bamboo, cane, or wood.”

Some put them away after use without washing them, and the bhikkhus were disgusted when they saw this. The Buddha said:

“You must not do so. You should wash them before putting them away.”

Some washed them but put them away without letting them dry, and consequently they deteriorated. The Buddha said:

“You must not do so. You must let them dry before putting them away.”

3. The bhikkhus’ ears became dirty. The Buddha permitted them to use ear picks to clean them. Some made them from precious materials. The Buddha said:

“You must not make them in this way. They should be made from bone or horn, or even from cane, bamboo, or wood.”

Some put them away after use without washing them, and other bhikkhus were disgusted when they saw this. The Buddha said:

“You must not do so. You should wash them before putting them away.”

Some put them away without letting them dry, and consequently they deteriorated. The Buddha said:

“You must not do so. You should let them dry before putting them away.”

35. Keeping Birds and Beasts

The Buddha was staying in the country of Śrāvastī. At that time, the bhikkhus kept many birds, including parrots and mynahs. At the beginning and end of the night, the birds cried out noisily and disturbed the bhikkhus who were meditating. The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not keep such birds.”

The Blessed One was staying at Kauśāmbī. Bhaddananda the Sakyan kept a dog. Whenever it saw the bhikkhus, it barked at them. The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not keep it.”

The Blessed One was staying in the country of Bhagadhe. A Vajjiputtaka bhikkhu of Vaiśālī^[117] kept a bear. It tore robes, broke bowls, ripped sitting cloths, damaged needle cases, and even injured the bhikkhus’ bodies. The bhikkhus reported the matter to the Buddha. The Buddha said:

“You must not keep it.”

The Blessed One was staying in the country of Vaiśālī. At that time, some Licchavis rode elephants, horses, and carriages, and left their swords and blades outside the monastery gate before entering to pay their respects to the Blessed One. The group of six bhikkhus went outside the monastery, mounted their elephants, horses, and carriages, and took up their swords and blades to amuse themselves together. When the laypeople saw this, they criticized them, saying, “The Sakyan ascetics are shameless and know no contentment. They ride elephants, horses, and carriages and sport with swords and blades like kings and great ministers.” The bhikkhus reported the matter to the Buddha. The Buddha said:

“A bhikkhu must not ride elephants, horses, or carriages for amusement. Nor must a bhikkhu sport with swords and blades in this way.”

At that time, some senior bhikkhus who were old and ill could not travel from one residence to another, but out of apprehension they did not dare ride. The Buddha said:

“I permit travel in a conveyance drawn either by men or by male animals.”

Some faced danger to their lives or danger to their pure conduct, but out of apprehension did not dare mount horses to flee. The Buddha said:

“In such circumstances, I permit you to mount elephants or horses in order to escape.”

At that time, some laypeople brought swords and blades and entrusted them to the bhikkhus for safekeeping. The bhikkhus were apprehensive and did not dare accept them because the Blessed One had not permitted them to handle swords and blades. They reported the matter to the Buddha. The Buddha said:

“You are permitted to accept and safeguard them, for the donors require security.”

36. King Udayana

The Blessed One was staying in the country of Kauśāmbī. At that time, King Udayana^[118] was a close friend of Piṇḍola.^[119] The king often came to visit him morning and evening.

At that time, an unbelieving brahmin minister approached the king and reported:

“Why does Your Majesty go morning and evening to visit that man of lowly occupation? When he sees the King, he does not rise to greet him.”

The King replied:

“Early tomorrow morning I shall go there. If he still does not rise, I shall have him killed.”

Early the next morning, the King went to Pindola’s dwelling. Seeing the King approaching from afar, Pindola thought:

“Today the King comes with an evil intention. If I do not rise, the King will have me killed. If I rise, the King will lose his royal position. If I do not rise, I shall lose my life, and the King will fall into hell. Should I cause the King to fall into hell? Or should I merely cause him to lose his position? I have decided that it is better to cause the King to lose his royal position than to cause him to fall into hell.” Having thus reflected, Pindola immediately rose, went out a long way to welcome him, and was the first to offer a greeting:

“Welcome, Your Majesty!”

The King then asked:

“Why have you risen to welcome me today?”

Pindola replied:

“I rose and greeted you for Your Majesty’s sake.”

The King asked:

“Why, then, did you not rise to greet me yesterday?”

Pindola replied:

“Yesterday, too, it was for Your Majesty’s sake that I did not rise to greet you.”

The King asked further:

“How was it for my sake?”

Pindola said:

“Yesterday, Your Majesty came with a benevolent mind. Today, Your Majesty comes with an evil mind. If I did not rise to greet you, Your Majesty would have me killed. If Your Majesty killed me, you would certainly fall into hell. I thought: ‘The King comes with an evil mind. If I do not rise, the King will kill me. If I rise, the King will surely lose his royal position. If I allow the King to kill me, the King will surely fall into hell. It is better that the King lose his royal position than that he fall into hell.’ Having thought thus, I rose.”

The King asked:

“Will I lose my royal position?”

Pindola replied:

“You will lose it.”

The King asked again:

“How long will it be before I lose it?”

He replied:

“You will lose it within seven days.”

The King immediately returned to Kausambi, repaired the city’s fortifications, stockpiled provisions, firewood, and torches, assembled his troops and generals, remained vigilant, and counted each day, saying, “Today is the first day.” He continued thus until the seventh day. The King then said, “The ascetic’s words were false!” Thereupon, together with the women of the palace, the King boarded a boat and went pleasure-cruising on the Ganges.

At that time, no rain had fallen in the kingdom of Ujjayini^[120] for seven years. Its king heard that King Bimbisara of Magadha possessed a water-producing jewel. If that jewel were brought forth, rain would immediately fall. The King of Ujjayini therefore mobilized the four divisions of his army and went to besiege Rajagriha. But that city was strongly fortified and could not be attacked by any means; only when its rice and water were exhausted could it be taken.

At that time, there was a minister in the city who possessed great resourcefulness and wisdom. He inserted reed stalks beneath a pond and placed lotus blossoms atop the hollow reeds. That minister then went to King Bimbisara and said:

“Does Your Majesty know? Rajagriha is strongly fortified, and there is no means by which it can be attacked. Only by waiting until our provisions are exhausted can they take it. We should now send an envoy to tell King Pradyota: ‘For the present, we can refrain from using elephants, horses, chariots, swords, and weapons in combat. You may use utpala, padma, kumuda, and pundarika flowers to contend with us. I shall likewise use such flowers in the contest, and thus victory and defeat may be decided. You may use balls of rice to contend with me, and I shall likewise use balls of rice to contend with you.’”

The King consented and sent an envoy to convey these words to King Pradyota. The King thought, “Rajagriha is strongly fortified. It can be attacked only when its provisions have been exhausted. Yet the city’s provisions are exceedingly abundant.” He then replied to the envoy:

“I have not come here to seize the city. For seven years no rain has fallen in my kingdom. I have heard that your kingdom possesses a water-jewel, and that if this jewel is brought forth, rain will immediately fall. It is for this reason that I have come here.”

The envoy said:

“Why did Your Majesty not say at the outset that you needed the jewel? If Your Majesty had said that you needed it, we would have given it to you at once. Your Majesty may now withdraw your troops. We shall bring the jewel to you.”

The King then withdrew his army and headed toward Kausambi. On the way, he heard the sound of King Udayana laughing and jesting with the palace women. He asked those beside him:

“Whose merriment is that?”

A close attendant replied:

“Does Your Majesty know? That is King Udayana making merry with the palace women aboard boats on the Ganges.”

The King then ordered his attendant:

“Make no noise! Release the elephant toward the bank of the Ganges.”

The man [962a1] immediately released a foremost white elephant. The mahout concealed himself and followed the elephant. A minister of King Udayana went out, saw the white elephant, and reported to the King:

“There is a wild elephant.”

The King immediately ordered:

“Make no noise. Bring the boat to shore!”

As soon as the boat drew close to the bank, King Udayana, being skilled in the art of training elephants, recited an incantation, played his vina, and approached the elephant to capture it. The mahout then seized the King. The King was greatly frightened. The man asked him:

“Is Your Majesty very afraid?”

The King replied, “I am afraid.”

The man said:

“Your Majesty should not be afraid. King Pradyota wishes to see you.”

The King became even more afraid:

“Pradyota will kill me and my retinue!”

The King was then bound and escorted to King Pradyota. He was asked:

“Are you afraid?”

He replied:

“I am afraid.”

Pradyota said:

“You should not be afraid! Teach the art of taming elephants to my son, Gopala, and teach the vina to my daughter.”

The King was taken to Ujjayini, where his feet remained shackled for seven years.

At that time, Bhadrananda the Sakyan traveled from Kausambi, from the residence of Queen Syamavati,^[121] to Ujjayini, where Udayana was held. He then carried messages from Udayana to the Queen. The bhiksus reported this to the Buddha. The Buddha taught:

“A bhiksu should not act as a messenger for laypeople. If he does so, he commits a duskrta offense.”^[122]

At that time, the captive King taught the art of controlling elephants to the prince and taught the vina to the King’s daughter. After some time, that King and the princess entered into an illicit relationship. Prince Gopala knew of it, but thought, “If I report this to my royal father, that King will certainly be killed. That King underwent great hardship in teaching me. She is a princess, and he is a king. It is fitting enough.” He therefore concealed the matter and did not let anyone know.

Later, King Udayana wished to escape, so he equipped for himself the swiftest female elephant. Gopala also knew of this, but thought, “That King has equipped for himself the swiftest elephant because he wishes to escape. If I report this to my royal father, that King will certainly be killed. That King underwent hardship in teaching me.” He therefore concealed the matter and did not let anyone know. The King placed the princess upon the elephant, and with the greatest speed—in less time than it would take for a crystal bowl dropped from the elephant’s back to reach the ground—he traveled from Ujjayini to Kausambi. The King went directly to Queen Syamavati and said:

“While I was being held captive, I made a vow that I would make a complete offering of all necessities to eight brahmins. I now wish to fulfill it. Queen, please prepare a sufficient quantity of milk.”

The Queen replied:

“If that is so, then all the King’s elephants, horses, carriages, gold, silver, and seven precious substances, as well as this concubine herself, would all be offered to a single venerable one. Yet even after accepting them, he would never be satisfied. (How much more so in the case of eight!)”

The King said:

“What, then, should be done?” The consort replied:

“This Mahā-Kātyāyana^[123] is a great śramaṇa. We can now invite him, together with seven bhikkhus who originally came from brahmin lineages, and make offerings to them in accordance with the King’s vow. The rule observed by these eight venerable ones is not to accept such things. Even when offered, they will not receive them.”

The King said:

“That will do.”

King Udayana then went to Kātyāyana, bowed with his head at his feet, and sat down to one side. Kātyāyana taught the Dharma to the King by various skillful means, bringing him joy. Having heard the Dharma and rejoiced, the King said:

“May you and seven other venerable ones accept my invitation to take a meal tomorrow.”

Kātyāyana accepted the invitation in silence. Knowing that Kātyāyana had accepted by remaining silent, the King rose from his seat, bowed with his head at his feet, and joyfully took his leave.

The King returned home and prepared fine, nourishing foods. Early the next morning, he went to invite Kātyāyana and the seven others to take the meal.

Early that morning, Kātyāyana donned his robe, took up his alms bowl, and went with those seven venerable ones to King Udayana’s palace, where they arranged their seats and sat down.

King Udayana personally served them fine, nourishing foods until they were fully satisfied. When they had finished eating and put away their bowls, he offered a golden vessel filled with water and presented them with an elephant. Kātyāyana said:

“Enough, Great King. The offering has already been made. It is not appropriate for us to accept offerings such as these.”

The King then offered carriages, horses, servants, gold bullion, gold and silver, beryl, crystal, pearls, mother-of-pearl, agate, and the seven precious substances. Kātyāyana said:

“Enough, Great King. The offering has already been made. It is not appropriate for us to accept offerings such as these.”

King Udayana then bowed to Kātyāyana and took a low seat. Kātyāyana taught the Dharma to the King in various ways, bringing him joy, and then rose from his seat and departed.

Upon returning to the monastery, Kātyāyana reported the matter to the bhikkhus. The bhikkhus reported it to the Buddha. On account of this incident, the Buddha assembled the Bhikkhu Sangha and expounded to the bhikkhus the aggregate of virtue, comprising both major and minor matters:^[124]

“A Tathagata appears in the world. He is the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Persons to Be Tamed, the Teacher of Devas and Humans, the Buddha, the Blessed One. Amid assemblies comprising devas, humans, śramaṇas, brahmins, Māras, and Brahmās, he has personally awakened to and directly realized the truth, and he teaches the Dharma to others. That Dharma is good in the beginning, good in the middle, and good in the end; complete in both meaning and expression, it reveals the pure holy life.

“If a householder or a householder’s son hears it, or someone born into another lineage hears that true Dharma, he immediately gives rise to pure faith. With a mind of joyful confidence, he thinks: ‘I am now bound by household life, wife, and children and cannot practice the holy life in perfect purity. I should now shave off my hair and beard, don the kāṣāya robe, and, out of faith, leave the household life for homelessness.’

“Then, after some time, he relinquishes his wealth, whether little or much; bids farewell to his relatives, whether few or many; shaves off his hair and beard; dons the kāṣāya robe; and leaves home for homelessness.

“Like others who have gone forth, he abandons fine adornments and observes the same precepts as the bhikkhus. He refrains from killing living beings, lays aside knives and clubs, always possesses a sense of shame, and has thoughts of loving-kindness toward living beings. This is called refraining from killing living beings.

He abandons stealing; he takes what is given and does not take what is not given. His mind is pure and free of any intention to steal. This is called refraining from stealing.

He abandons sexual activity and impure conduct, practices the holy life, strives diligently, does not cling to sensual desire, and lives in purity and chastity. This is called abandoning sexual activity and impure conduct. He abandons false speech, speaks truthfully, and does not deceive the world.

This is called refraining from false speech. He abandons divisive speech: having heard something from one person, he does not carry it to another; having heard something from the other, he does not carry it back to the first; he does not cause division. He skillfully reconciles those who are estranged; he continually brings joy to those already united in affection; he speaks words that promote harmony and speaks at the proper time.

This is called refraining from divisive speech. He abstains from harsh speech. Words that are rough, cause suffering to others, provoke anger, and bring no joy—such harsh words he abandons.

Words that are gentle, do not give rise to enmity or harm, bring benefit, and are loved and welcomed by everyone—such skillful and beneficial words he constantly speaks. This is called refraining from harsh speech. He abstains from unprofitable speech; he knows to speak at the proper time, speaking words that are true, beneficial, in accordance with the Dharma, in accordance with the Vinaya, and conducive to ending disputes.

He speaks only when there is a reason to do so and speaks at the proper time. This is called abstaining from unprofitable speech. He does not drink intoxicants and stays far from heedlessness.

He does not delight in perfumes, flowers, or necklaces. He neither dances, sings, or performs music, nor goes to watch or listen to such entertainments. He does not sit or lie upon high and luxurious beds.

He does not eat at improper times, but takes one meal. He does not accept gold, silver, or the seven precious substances.

“He does not keep wives, concubines, or maidens; he does not keep servants, elephants, horses, carriages, chickens, dogs, pigs, goats, fields, lands, orchards, or gardens, nor does he accumulate and store possessions. He does not cheat others or use false weights and measures. He does not adulterate goods with inferior substances. He does not engage in trade for profit, sever people’s hands or feet, take life, imprison others, or seize others’ wealth; nor does he act as a courier, practice various trades, speak deceitfully, initiate lawsuits, or forsake others. He eliminates such unwholesome activities.

“When he travels, he knows the proper time. If it is not the proper time, he does not go. He eats only enough to be satisfied, wears only enough to keep warm, and knows [963a1] contentment. His robe and bowl accompany him wherever he goes. Just as a bird in flight carries its two wings with it, so too, wherever a bhikkhu goes, his robe and bowl accompany him.

“He is not like other śramaṇas and brahmins who, though consuming the offerings of the faithful, still seek to accumulate without satisfaction such things as food and drink, clothing, fragrances, flavors, tangible objects, and phenomena. He stays far from such discontentment.

“He is not like other śramaṇas and brahmins who, though consuming the offerings of the faithful, still gather seeds, cultivate trees, and sow living seeds.^[125] He avoids such activities.

“He is not like other śramaṇas and brahmins who, though consuming the offerings of the faithful, still devise means to seek such material gains as ivory, assorted precious objects, high and luxurious beds, various embroidered blankets and cushions, and many-colored animal skins. He stays far from such material gains.

“He is not like other śramaṇas and brahmins who, though consuming the offerings of the faithful, still devise means to adorn their bodies: rubbing themselves with clarified butter, bathing with scented water, applying fragrant powder to their bodies, combing their hair until it is fragrant and glossy, wearing garlands, painting their eyes blue, adorning their heads and faces in various ways, tying colored silk cords around their arms, carrying staffs,^[126] bearing swords and blades, using peacock-feather parasols, using jeweled fans, looking into mirrors, wearing multicolored footwear, and dressing in white robes. He stays far from such adornments.”

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, still devote themselves to amusements and games—playing board games, games on boards with eight rows, games on boards with ten rows, and various other competitive games—he abstains from such amusements.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, still engage in conversations that obstruct the Dharma and the Path:^[127] talk about kings, bandits, battles and armies, ministers of state, riding horses and driving chariots, parks and gardens, beds and seats,^[128] men and women, clothing and food, villages, countries, cherished memories, worldly affairs, and sea voyages—he abstains from such conversations that obstruct the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, still employ countless forms of flattery, embellish their speech with fine words, display deceitful signs, praise some and disparage others, and seek gain through gain—he abandons such crooked and flattering forms of wrong livelihood.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, dispute and debate with one another, whether in parks, at bathing ponds, or in assembly halls, saying: ‘I understand the Dharma and discipline in this way. You understand nothing. You follow a wrong path, while I follow the right path. What you should have said first, you said afterward; what you should have said afterward, you said first. I can endure; you cannot endure. I have defeated you. You speak only nonsense. In debating with you, I have now gained the victory. Ask whatever questions you can’—he abstains from all such disputation.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, contrive only to serve as messengers for kings, royal ministers, brahmins, and householders, carrying messages from here to there and from there to here, conveying one person’s message to another and another person’s message back here, whether doing so themselves or directing others to do so—he keeps far away from such errands.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, occupy themselves solely with contentious spectacles and amusements, such as contests with bows, swords, or staffs; cockfights, dogfights, pigfights, fights between black goats, rams, deer, elephants, horses, camels, cattle, wild cattle, or buffaloes; or contests between women, men, boys, or girls—he abstains from such contentious amusements.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, practice forms of wrong livelihood that obstruct the Path, examining the favorable and unfavorable bodily marks of men, women, or animals in pursuit of material gain—he abstains from such practices that obstruct the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, practice forms of wrong livelihood that obstruct the Path and sustain themselves by summoning spirits, commanding them, or employing written spells and curses of various kinds—he abstains from such practices that obstruct the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, practice forms of wrong livelihood that obstruct the Dharma and the Path, sustaining themselves by wrong livelihood—whether by praying for the sick, reciting harmful spells, reciting auspicious invocations, treating pain in the back, inducing perspiration, treating illness through acupuncture, treating ailments of the nostrils, or treating ailments of the lower body—he abstains from such forms of wrong livelihood that obstruct the Dharma and the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, engage in practices that obstruct the Path and sustain themselves by wrong livelihood, preparing medicines to treat illnesses, emetic and purgative disorders, and diseases of men and women—he abstains from such practices that obstruct the Dharma and the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, practice arts that obstruct the Path and sustain themselves by wrong livelihood—whether by reciting fire spells,^[129] reciting spells for going forth and returning that are supposed to bring good fortune and benefit, reciting kshatriya spells,^[130] bird spells, detailed spells, spells for establishing dwellings, spells to avert damage caused by rats or fire, reciting books that separately foretell life and death, reciting books for interpreting dreams, examining the marks of the palms or back, reciting questions concerning devas and humans,^[131] or interpreting the various cries of beasts, birds, and crows—he abstains from such practices that obstruct the Path.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, sustain themselves by wrong livelihood through observing celestial and seasonal signs, declaring that there will be rain or no rain, a poor harvest or a plentiful harvest, much illness or little illness, danger or security, an earthquake, or the appearance of a comet; declaring that there will be a lunar eclipse or no lunar eclipse, a solar eclipse or no solar eclipse, an occultation of a star or no occultation of a star; or declaring that a lunar eclipse will have such favorable consequences or such unfavorable consequences—and similarly regarding solar eclipses and occultations of stars—he abstains from such forms of wrong livelihood.

“Unlike other ascetics and brahmins who, while consuming the offerings of the faithful, practice arts that obstruct the Path and sustain themselves by wrong livelihood, declaring that this kingdom will triumph and that kingdom will be defeated, or that kingdom will triumph and this kingdom will be defeated; declaring that this person is superior and that person is inferior, or that person is superior and this person is inferior; and divining favorable and unfavorable, auspicious and inauspicious events of this kind—he abstains from the aforementioned practices that obstruct the Path.

“Here, he cultivates the noble discipline. Inwardly free from attachment, his own mind is at ease.^[132]

“Although the eye^[133] sees forms, he does not grasp their signs and is not overpowered by visible forms.^[134] He abides with the eye faculty steadfast and tranquil, with nothing to arouse craving, without sorrow or affliction, and without being carried away by evil and unwholesome states. He firmly maintains the precepts and skillfully guards the eye faculty.^[135] The same applies to the ear, nose, tongue, body, and mind.

“Thus, with regard to the six bases of contact,^[136] he skillfully trains in guarding and taming them, bringing them to tranquility. It is like a skilled driver on level ground at a crossroads, driving an elephant, a horse, or a carriage, holding the reins in his left hand and the whip in his right, skillfully trained in guarding, skillfully trained in restraint, and skillfully trained in bringing the vehicle to rest. A bhikkhu is likewise: with regard to the six bases of contact, he skillfully trains in guarding and taming them, bringing them to tranquility.

“Having fulfilled the noble discipline and attained such noble faculties, he knows moderation in eating^[137] and does not crave flavors. He eats only to sustain the body, not out of pride or conceit; he eats solely to maintain the body, so that it may remain free from affliction and he may cultivate the pure life. Thus, former suffering is eliminated, new suffering does not arise, and there is neither excess nor deficiency; he has sufficient strength, remains free from trouble, and keeps the body at ease.

It is like a son or daughter who has a boil on the body and applies medicine so that the boil may heal. A bhikkhu who knows contentment in eating and seeks only the body’s well-being is likewise. It is also like a person who applies grease and oil to a cart so that it may carry goods to a certain place.

A bhikkhu who knows contentment when eating and eats only to sustain the body is likewise.

“Having such noble discipline, having attained such noble faculties, and knowing such moderation in eating, the bhikkhu, during the first and last watches of the night, strives diligently and remains clearly aware. During the day, whether walking or standing, he likewise remains constantly one-pointed and mindful, [964a1] abandoning the hindrances.”

“During the first watch of the night, whether walking or sitting, he constantly remains single-minded and intent in mindfulness, abandoning the hindrances. During the middle watch of the night, he lies down on his right side, placing one foot upon the other, mindful of rising promptly, fixing his perception upon light, with his mind undisturbed. Toward the last watch of the night, he awakens and meditates, whether walking or sitting, constantly remaining single-minded and intent in mindfulness, abandoning the hindrances.

“Thus the bhikkhu is accomplished in the noble precepts, accomplished in the noble faculties, knows moderation in eating, and during the first and last watches of the night is diligent and clearly aware, constantly single-minded and intent in mindfulness, without distraction.

“What is meant by a bhikkhu being intent in mindfulness and undistracted?

“A bhikkhu cultivates the foundation of mindfulness by contemplating the body in the body internally, diligent and not indolent, his mindfulness undistracted, subduing the covetousness and sorrow of the world. He cultivates the foundation of mindfulness of the body by contemplating the body in the body externally, diligent and not indolent, his mindfulness undistracted, subduing the covetousness and sorrow of the world. He contemplates the foundation of mindfulness of the body in the body both internally and externally, diligent and not indolent, his mindfulness undistracted, subduing the covetousness and sorrow of the world. The same applies to feelings, mind, and dharmas. This is a bhikkhu who is rightly mindful and undistracted.

“What is meant by a bhikkhu being single-minded?^[138]

“In walking and standing, going out and coming in, looking to the left and right, bending and stretching, carrying his robe and bowl, receiving food, defecating and urinating, sleeping and awakening, sitting and standing, speaking and remaining silent—in all such activities he constantly remains intent in mindfulness and single-minded. This is called single-mindedness. It is as though a person were traveling with a great assembly, whether at the front, the rear, or in the midst, and always remained at ease, entirely free from fear. A bhikkhu is likewise: in walking and standing, going out and coming in, and even in remaining silent, he constantly remains intent in mindfulness and single-minded.

“Thus the bhikkhu is accomplished in the noble precepts, has attained the noble faculties, knows moderation in eating, and during the first and last watches of the night is diligent and clearly aware, constantly single-minded and intent in mindfulness, without distraction. He delights in dwelling in an aranya, beneath a tree, in a mountain cave, in an open place, beside a refuse heap, in a charnel ground, or on a riverbank at the water’s edge.

Having gone on almsround and returned, he washes his feet, puts his robe and bowl in order, sits cross-legged, holds his body upright, directs his mind properly, and establishes mindfulness before him. He abandons covetousness and is not associated with it; abandons anger and malice, harboring no resentment or jealousy; abides with a mind free from anger, purified and without malice, always possessing loving compassion.

He abandons sleepiness and is not associated with it; fixes his perception upon light, rightly mindful and undistracted. He abandons restlessness and remorse and is not associated with them; inwardly his mind is tranquil, and his restless and remorseful mind has been purified. He abandons doubt and uncertainty, has crossed beyond doubt, and his mind inclines toward wholesome dharmas.

“It is as though a servant were granted the status of a clansman by his master,^[139] and, secure, was freed from servitude. That servant would think: ‘Formerly I was a servant; now I have been liberated and made secure. I have gained my freedom and am no longer subject to another.’ Because of this, he would become joyful and inwardly at ease.

“Again, it is as though a person borrowed capital from another to earn a livelihood, made a profit, repaid the principal in full, and still had enough left to support his wife and children. He would think: ‘Formerly I borrowed capital from another to earn a livelihood. I made a profit, repaid the principal in full, and still have enough left to support my wife and children. Now I am independent and need fear no one.’ Because of this, he would become joyful and his mind would be at ease.

“It is as though a person who had long been ill were now cured, able to digest food and drink, and restored to a healthy complexion. He would think: ‘Formerly I was ill; now I have been cured. I can digest food and drink, and my body has regained a healthy complexion.’ Because of this, he would become joyful and his mind would be at ease.

“It is as though a person long held in captivity were released from prison. He would think: ‘Formerly I was bound and confined; now I have been liberated and need no longer be afraid.’ Because of this, he would become joyful and his mind would be secure.

“Again, it is as though a person carrying great wealth crossed a desert without being robbed by bandits and arrived safely at his destination. He would think: ‘Formerly I carried great wealth and precious jewels across the desert and arrived safely; now I need no longer be afraid.’ Because of this, he would become joyful and his mind would be at ease.

“A bhikkhu beset by the five hindrances is likewise like a servant, a debtor, a gravely ill person, a prisoner, or one crossing a desert. He sees that he has not yet abandoned the hindrances, which defile the mind and prevent the power of wisdom from shining clearly. He then secludes himself from sensual desires and abandons unwholesome, evil dharmas.

With initial application and sustained application, experiencing joy and happiness,^[140] he attains the First Dhyana. Through this joy and happiness, his entire body is steeped, saturated, filled, and suffused, with no part left untouched. It is like a skilled bath attendant who fills a vessel with water, adds fine bathing powder, and kneads it with the water until the moisture permeates it entirely, leaving no part unmoistened and yet not dripping.

A bhikkhu who enters and abides in the First Dhyana is likewise: joy and happiness pervade his entire body, leaving no part empty. This is the first pleasant abiding here and now.^[141] Why is this? Because his mind is heedful, his diligence unflagging, his mindfulness intent and undistracted, and because he delights in secluded places.

“He then relinquishes initial application and sustained application, and inner confidence arises.^[142] His mind becomes unified upon a single object;^[143] without initial application or sustained application, with the joy and happiness born of concentration, he enters the Second Dhyana. Through the joy and happiness born of concentration, his body is steeped, saturated, filled, and suffused, with no part left untouched.

It is like a spring whose water does not pour down from a high summit, nor flow in from the east, west, south, or north, nor fall from above; rather, the water wells up from within that very pond, pure and cool, steeping, saturating, filling, and suffusing the entire pond, leaving no part empty. A bhikkhu who enters and abides in the Second Dhyana is likewise: the joy and happiness born of concentration pervade and fill his entire body.

This is the second pleasant abiding here and now, attained through the Second Dhyana.

“He then relinquishes joy and abides in equanimity,^[144] with right mindfulness and right comprehension, experiencing bodily happiness. As the noble ones declare, ‘One who dwells in equanimity and mindfulness abides happily,’^[145] he enters the Third Dhyana. His body is without joy, yet happiness steeps, saturates, and fills it throughout, with no part untouched.

It is like blue lotus flowers, red lotus flowers, and white lotus flowers that, though born in a pond, have not yet risen above the water: their roots, stalks, blossoms, and leaves remain immersed in the water, with no part unpervaded by it. A bhikkhu who enters and abides in the Third Dhyana is likewise: separated from joy and abiding in happiness, he suffuses his entire body, leaving no part untouched. This is the attainment of a pleasant abiding here and now through the Third Dhyana.”

“Having abandoned pleasure and pain, and with joy and sorrow previously extinguished, he enters and abides in the fourth dhyana, which is neither painful nor pleasant and is purified by equanimity and mindfulness.^[146] His body and mind are pure and pervade everywhere, with no place they do not reach. It is just as when a man or woman, having bathed and cleansed themselves, puts on a new, pure white garment that covers every part.

A bhiksu who enters the fourth dhyana is likewise: his purified mind pervades his entire body, with no place it does not encompass. Having entered the fourth dhyana, his mind is neither agitated nor indolent, is not associated with craving or anger, and abides on the ground of immovability. It is like a sealed house, plastered with clay inside and out, its doors securely closed so that wind and dust cannot enter.

A lamp is lit within, and since neither human nor nonhuman blows upon it, nor does any flying bird disturb it, its flame burns upright, unwavering, still, and radiant. A bhiksu who enters the fourth dhyana is likewise: he is undisturbed, his mind is not indolent, he is not associated with craving or anger, and he abides on the ground of immovability. This is the attainment of a pleasant abiding in the present life through the fourth dhyana.

Why is this? Because he is heedful, diligent and not lazy, single-minded and free from confusion, and delights in dwelling in tranquil places.

“Having attained a concentrated mind that is pure, undefiled, pliant, and disciplined, and abiding on the ground of immovability, he produces from within his own body and mind another body through transformation, complete with hands and feet and lacking none of the faculties. He then contemplates this material body as being formed through the conjunction of the four great elements, while that body exists through the transformation of material form.

The material form of this body, composed of the four great elements, is distinct from the material form, composed of the four great elements, of that transformed body. From within the material form of this body, composed of the four great elements, that body is transformed by the mind, complete with all its faculties, together with hands and feet.

“It is just as when a person draws a knife from its sheath and thinks: ‘This is the [965a1]sheath, and this is the knife. The knife is one thing and the sheath another; the knife has been drawn from the sheath.’ It is also as when a person lets a snake out of a bamboo basket and thinks: ‘This is the basket, and this is the snake. The basket is one thing and the snake another; the snake has emerged from this basket.’ It is like a person taking a garment from a rattan chest and thinking: ‘This is the chest, and this is the garment.

The garment is one thing and the chest another; the garment has been taken from the chest.’ A bhiksu is likewise. This is the first supreme attainment of a bhiksu. Why is this?

Because he is heedful, diligent and not indolent, single-minded and free from confusion, and delights in tranquil places.

“Through his concentrated mind, pure and abiding on the ground of immovability, from within his own gross body of material form composed of the four great elements, he gives rise to the thought of transformation and creates a transformed body, complete with all the faculties, together with hands and feet. He thinks: ‘This body is formed through the conjunction of the four great elements, while that body exists through transformation.

This body of material form composed of the four great elements is distinct from that transformed body of material form composed of the four great elements. This mind is within this body, rests upon this body, and is bound to this body.’ It is like a mani jewel or a beryl gem, polished, perfectly clear, and undefiled, through which a blue, yellow, or red silk cord has been threaded. A clear-sighted man places it upon his palm and examines it, distinctly seeing: ‘This is the jewel, and this is the cord.

The cord is one thing and the jewel another; this jewel is threaded upon the silk cord.’ A bhiksu is likewise: ‘This body is formed through the conjunction of the four great elements, while that body exists through transformation. This body of material form composed of the four great elements is distinct from that transformed body of material form composed of the four great elements. This mind is within this body, rests upon this body, and is bound to this body.’ This is the second supreme attainment of a bhiksu.

Why is this?

Because he is heedful, diligent and not lazy, single-minded and free from confusion, and delights in dwelling in tranquil places.

“Through his concentrated mind, pure and abiding on the ground of immovability, he single-mindedly cultivates and realizes the knowledge of supernormal powers. He is able to perform various transformations: from one body he becomes innumerable bodies, and from innumerable bodies he returns to one body. He can fly, pass through walls and rocks without obstruction as though moving through empty space, and walk or stand in empty space just like a bird.

He enters and emerges from the earth as though passing through water. He may become smoke or fire, or a great mass of flame. With his hands he can touch the sun and moon, and with his body he can reach the Brahma heaven.

It is like a potter who skillfully tempers clay and, as he wishes, makes vessels that are all successfully formed and useful. It is like a carpenter who skillfully planes a piece of wood and then makes whatever implements he wishes, all successfully fashioned and useful. It is like an ivory craftsman who skillfully carves ivory according to his wishes, with everything successfully fashioned and made useful.

It is like a goldsmith who skillfully refines pure gold and then fashions whatever implements he wishes, all successfully made and useful. A bhiksu is likewise: with his concentrated mind purified and abiding on the ground of immovability, he performs transformations as he wishes, even reaching the Brahma heaven. This is the third supreme attainment of a bhiksu.

“Through his concentrated mind, pure and abiding on the ground of immovability, he single-mindedly cultivates and realizes the knowledge of the divine ear. His divine ear is pure and far surpasses the ears of ordinary people, enabling him to hear the two kinds of sounds, those of humans and nonhumans. It is like a lofty, spacious, and open assembly hall in a capital city or provincial town. A person there whose hearing is keen can hear all manner of sounds without exerting himself or straining to listen. A bhiksu is likewise: because his mind is concentrated, his divine ear is pure, and he can hear the voices of humans and nonhumans. This is the fourth supreme attainment of a bhiksu.

“Through his concentrated mind, pure and abiding on the ground of immovability, he single-mindedly cultivates and realizes the knowledge of others’ minds. He knows the minds of beings other than himself: whether a mind has desire or is without desire, is defiled or undefiled, is deluded or undeluded, is expansive or narrow, small or great, concentrated or distracted, fettered or liberated, exalted or unexalted—he knows them all completely. It is like a man or woman who, feeling joyful, looks at their face in a mirror: there is no part of the face they do not see. A bhiksu is likewise: because his concentrated mind is pure, he knows the thoughts of all other sentient beings. This is the fifth supreme attainment.”

“Through a mind purified by concentration, up to and including entry into the imperturbable state, he single-mindedly cultivates and realizes the knowledge of past lives. He is then able to recollect innumerable former lives and all the events therein. He can recollect one life, ten lives, one hundred lives, one thousand lives, innumerable hundreds and thousands of lives, even as far back as the conflagration at the end of an eon, when the entire world was consumed by fire, and its subsequent re-formation. ‘There I was born with such a name and lineage, of such a kind and clan; such was my food and drink, such was my lifespan, such were the circumstances of my life, such was the end of my years, and such were the pleasures and pains I experienced.

Passing away from there, I was born elsewhere; and thus, in succession, I underwent rebirth.’ He clearly recollects the innumerable differences in physical form and appearance in each place. It is just as if someone were to wander from his own village to another country, remain there for a time, and know how he walked, stood, spoke, and remained silent; then, traveling from that country to another, know how he walked, stood, spoke, and remained silent there; and, upon returning successively to his former country, could recollect without arduous effort the course of his travels through those lands: ‘I went from this country to that one.

While there, I walked thus, stood thus, spoke thus, and remained silent thus. From there I went to the next country, and while there, I walked thus, stood thus, spoke thus, and remained silent thus. In due course, I returned to my native country.’ A bhikkhu is likewise able, through a mind purified by concentration, up to and including entry into the imperturbable state, and by the knowledge of past lives he has realized, to recollect all the events of innumerable hundreds of thousands of eons.

This is the bhikkhu’s attainment of the first true knowledge: ignorance is extinguished, the Dharma of knowledge arises, darkness vanishes, and the luminous Dharma becomes manifest. This is the bhikkhu’s realization of the true knowledge of past lives. Why is this so?

Because his mind is heedful, diligent and not indolent, free from distraction, and delights in secluded places.

“Through a mind purified by concentration, up to and including entry into the imperturbable state, he single-mindedly cultivates and realizes the knowledge of the death and rebirth of beings. With the purified divine eye that surpasses the human, he sees beings passing away here and being born elsewhere, fair or ugly in form, proceeding to good or evil destinies, noble or lowly. In accordance with the karma created by beings, he fully knows all the causes and conditions of karmic retribution.

He knows: ‘This person engaged in evil conduct with the body, evil conduct with speech, and evil conduct with the mind; reviled the noble ones; held wrong views; and followed wrong livelihood. As the result of those wrong views, he fell into hell or was reborn among hungry ghosts or animals. This being, however, engaged in wholesome bodily conduct, wholesome verbal conduct, and wholesome thoughts; did not revile the noble ones; held right view; and cultivated right action.

At death, he was reborn among devas or human beings.’ Thus, with the purified divine eye, he sees beings passing away here and being born elsewhere, and fully knows all their karmic causes according to the karma they have created. It is just as if, on a broad, level place at a crossroads, there were a lofty pavilion with a seat, and a keen-sighted person were sitting there. He would see beings traveling from east to west, from west to east, from south to north, and from north to south.

In the same way, through a mind purified by concentration, up to and including the imperturbable state, the bhikkhu sees beings passing away here and being born elsewhere, and fully knows all the causes and conditions of karmic retribution according to the karma created by each being. This is the bhikkhu’s realization of the second true knowledge: ignorance is cut off, the Dharma of knowledge arises, darkness vanishes, and illumination appears.

This is the realization of the true knowledge of the death and rebirth of beings, whereby he sees beings passing away here and being born elsewhere. Why is this so? Because he is heedful, diligent and not indolent, his mind is free from distraction, and he delights in dwelling in secluded places.

“Through a mind purified by concentration, up to and including the imperturbable state, he single-mindedly cultivates and realizes the knowledge free from the outflows. He knows as it truly is the Noble Truth of Suffering and the truths of its Origin, Cessation, and the Path. He knows as they truly are the outflows, the arising of the outflows, and the cessation of the outflows; and he knows as it truly is the Noble Truth of the Path leading to the cessation of the outflows.

Knowing thus and seeing thus, [966a1] his mind is liberated from the outflow of sensual desire, the outflow of existence, and the outflow of ignorance. Once liberated, he knows: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.’ It is just as if, in a clear pond, there were trees, stones, fish, turtles, and various aquatic creatures swimming east and west, and a keen-sighted person clearly saw the trees, stones, fish, and turtles: ‘These are the trees and stones;

these are the fish and turtles swimming here and there.’ A bhikkhu is likewise able, through a mind purified by concentration, up to and including the imperturbable state, to attain and realize the knowledge free from the outflows, and ultimately to return no more to rebirth.

This is the bhikkhu’s attainment of the third true knowledge: ignorance is cut off, the darkness of ignorance is exhausted, and light appears. This is called the true knowledge free from the outflows. Why is this so?

Because he is heedful, diligent and not indolent, his mindfulness is free from distraction, and he delights in dwelling in secluded places.”^[147]

Notes:

^[94] See Part I, Ch. II, Saṅghādisesa 8 and 9.

^[95] In earlier passages, this was transcribed as Lê-xa.

^[96] Chinese: ‘the great Licchavis’ 諸大離奢; the Chinese text understands ‘great’ as a common noun. However, ‘Great’ may also be regarded as a semantic translation equivalent to the Pali Vaḍḍha (‘prosperous king’ or ‘growth’). Thus, Great is a person’s name—a Licchavi named Great—and not an adjective. Pali: Vaḍḍha-Licchavī.

^[97] Vin.ii. 124: Vaḍḍha, a Licchavi and an intimate associate of the Mettiya-bhūmajaka group of bhikkhus. The Five-Part Vinaya 26 (T22n1421, p.174c05): Luyi, the son of a Licchavi wrestler 廬夷力士子, heeded the words of Mettiya and Bhūmajaka and falsely accused the bhikkhu Dabba 陀婆比丘.

^[98] ‘A baseless impure matter’ 無根不淨法; here this is understood as an unsubstantiated matter involving unchaste conduct. The precise offense is ‘a baseless accusation of a pārājika offense.’

^[99] The narrative follows the conventions of oral transmission. A layperson could not be censured with such inappropriate words.

^[100] ‘Overturning the bowl’ 覆缽. Pali: pattaṃ nikkujjitum.

^[101] The Pali Vinaya, Vin. ii. 125, gives eight grounds: causing bhikkhus to lose material gains (bhikkhūnaṃ alābhāya); causing bhikkhus to lose their welfare (anatthāya); causing bhikkhus to lose their dwelling place (avāsāya); insulting and abusing bhikkhus (bhikkhū akkosati paribhāsati); causing division among bhikkhus (bhikkhū bhikkhūhi bhedeti); disparaging the Buddha (buddhassa avaññaṃ bhāsati); disparaging the Dharma; and disparaging the Sangha.

^[102] This applies from committing all ten acts down to committing only one of them.

^[103] Pali: asaṃbhogaṃ saṅghena, having no communion with the Sangha.

^[104] This passage relates to the incident above in which Upananda hung his bowl from a staff and carried it over his shoulder.

^[105] This was a widespread superstitious custom: when something unusual occurred, people offered prayers and blessings.

^[106] Cf. Vin.ii. 140: The Buddha said, ‘When you wish someone long life, does anyone die or live because of it?’

^[107] Vin.ii. 140: gihī bhikkhave maṅgalikā, ‘Bhikkhus, this is the auspicious custom of laypeople.’

^[108] See Bhikkhunī Pācittiya 88.

^[109] Cf. Vin. ii. 136, the rule concerning waistbands (kāyabandha): a bhikkhu who enters a village to seek alms without a waistband commits a dukkaṭa offense. The group of six bhikkhus made braided waistbands (kalābuka), some shaped like the head of a water snake (deḍḍubhaka), some shaped like a drum (muraja), and some fitted with rings.

^[110] 闍提那帶. Skt. jaṭila: a braided belt? See note 112 below.

^[111] 散綖帶: a belt with loose tassels? See note 112 below.

^[112] Compare Pali, Vin.ii. 136: the Buddha permitted two kinds of belts: paṭṭika, a belt made from a long strip; and sūkaranta, a belt shaped like a pig’s tail? The Chinese translation of the Southern Tradition renders it 編帶, ‘braided belt.’ The English translation leaves the term untranslated, stating that it cannot be translated.

^[113] See Bhikkhunī Pācittiya 107 and 108.

^[114] See Bhikkhunī Pācittiya 169 and 170.

^[115] Pali, Vin. ii. 138: the longest is eight finger-breadths; the shortest is four finger-breadths.

^[116] Tước dương chi kỳ 楊枝奇. The meaning is unclear.

^[117] Bà-xà Tử 婆闍子. Above, this was transliterated as Bạt-xà-Tử.

^[118] Ưu-đà-diên 憂陀延. Pali: Udena, king of Kosambī. His story is told in the Pali Dhammapada Commentary, Dhp. 21 (Dhp.A. I.161).

^[119] Pali: Piṇḍola-Bhāradvāja, son of King Udena’s brahmin chaplain.

^[120] Uỷ-thiền 慰禪. Pali: Ujjenī. See the account of Jīvaka curing the king of Uỷ-thiền. Chapter VII, Y.

^[121] Xà-di-bạt-đề 奢彌跋提. Pali: Sāmāvati, daughter of Ghosita, who donated the Ghositārāma monastery (Cù-sư-la Garden).

^[122] See Bhikṣu Saṅghāvaśeṣa 5.

^[123] Mahā-Kātyāyana 摩訶迦旃延. Pali: Mahā-Kaccāyana. Born in Ujjenī, he was the son of a brahmin who served as a minister to the king of Ujjenī. Having received instruction from the Buddha, he and seven bhikṣus, all former friends, returned to propagate the Dharma in their native region.

^[124] The Khandhaka on the Greater and Lesser Observance of the Precepts 大小持戒揵度. This gives a detailed account of a bhikṣu’s training in the precepts, from the time he first goes forth until he attains arhatship. All these matters are gathered under a single category called the body of morality, the aggregate of morality, or the Khandhaka on Morality, also known as the Noble Aggregate of Morality.

A complete model of this process of training in noble morality may be found in Madhyama Āgama 36, Sūtra 146, “The Simile of the Elephant’s Footprint.” Its Pali equivalent is M. 27, Cūḷa-Hatthipadopama-sutta. Compare Dīrgha Āgama 14 (Sūtra 21, Brahmajāla; T01n1, p. 88b12), corresponding to Pali D. 1, Brahmajāla; and Dīrgha Āgama 17 (Sūtra 27, The Fruits of the Ascetic Life; T01n1, p. 107a20), corresponding to Pali D. 2, Sāmaññaphala.

^[125] Original Chinese: “village of spirits” 鬼神村.

^[126] Thông trung trượng 通中杖; above it was translated as không trung trượng (see Chapter II, Section 19, concerning the fan-staff). Translated from daṅḍa(ka), Sanskrit and Pali: a staff, symbolizing authority.

^[127] Conversations obstructing the Path; Pali: tiracchāna-kathā, “animal talk,” referring to useless and foolish conversations.

^[128] Ngoạ khởi sự 臥起事 (?). This may be the Pali senā-kathaṃ, talk about generals, but the Chinese text reads senāsana-kathaṃ.

^[129] Fire incantations 咒火. Pali: aggi-homa, fire worship.

^[130] Kṣatriya incantations 剎利咒. Pali: khatta-vijjā, occult arts concerning royal power—that is, political science.

^[131] Reciting Questions of Devas and Humans 誦天人問. Compare the related Pali passage (D. I.9, 67): pakkajjhānaṃ (predicting destinies), saraparittānaṃ (protective incantations against arrows).

^[132] To conclude the preceding passages: after the bhikṣu has accomplished the Noble Aggregate of Morality, the following passage discusses his cultivation of guarding the sense doors. The Chinese text here, however, omits the passage describing how the bhikṣu accomplishes the aggregate of morality by observing the prātimokṣa. Compare the related Pali passage in the Sāmaññaphala-sutta, D.

I.70: so iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajja-sukhaṃ paṭisaṃvedeti. Evaṃ kho... bhikkhu sīlasampanno hoti, “Endowed with this noble aggregate of morality, he inwardly experiences blameless happiness. Thus... a bhikṣu is accomplished in morality.” In the Sūtra on the Simile of the Elephant’s Footprint (Madhyama Āgama 146), contentment follows the Noble Aggregate of Morality, and guarding the sense doors follows thereafter.

^[133] From this point onward, the bhikṣu trains by guarding the sense doors. The Chinese text omits the introductory passage. Compare the related Pali passage: kathañ ca... bhikkhu indriyesu guttadvāro hoti? idha..., “And how... does a bhikṣu guard the doors of the faculties? Here...”

^[134] Compare the Pali (D. I.70): cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī, “Having seen a form with the eye, he does not grasp its general appearance or its particular features.”

^[135] Compare the related Pali passage (ibid.): yatvādhikaraṇaṃ enaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhā-domanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati... “Because, if he dwelt with the eye faculty unguarded, covetousness and grief, evil unwholesome states, might flow into him, he practices to restrain that cause...”

^[136] Original Chinese: “contact-base” 觸入.

^[137] From this point onward, the bhikṣu lives contentedly. In the related Pali passage (ibid.), guarding the sense doors is followed by the bhikṣu’s cultivation of mindfulness and clear comprehension (sati-sampajaññena). The Chinese text skips over this passage and places it later. From this point onward, the bhikṣu cultivates mindfulness and clear comprehension. The order of cultivation in this translation has been rearranged. In the sūtras, cultivation of the four foundations of mindfulness follows after the bhikṣu has established right mindfulness.

^[138] This should be understood as right mindfulness. From this point onward, the bhikṣu cultivates mindfulness and clear comprehension. The order of cultivation in this translation has been rearranged. In the sūtras, the four foundations of mindfulness are taught after right mindfulness.

^[139] “Granting a clan-status” 與姓, meaning to make someone a free person within one of the four social classes or castes.

^[140] The Chinese translation omits the meaning: “rapture and happiness born of seclusion arise.”

^[141] Original Chinese: “attaining happiness in the present body” 現身得樂.

^[142] “Inner confidence” 內信. Xuanzang: “inner equipoise and purity,” the state of inner calm and balance upon entering the second dhyāna. Pali: ajjhattaṃ sampasādanaṃ.

^[143] Chinese: “the mind abiding in one place” 心在一處. Pali: cetaso ekodibhāvaṃ.

^[144] “Abiding in the happiness of guarded mindfulness” 住護念樂. The Chinese misunderstood the etymology of Sanskrit upekṣā (Pali: upekkhā) and therefore translated it as “guarding” rather than “equanimity,” as Kumārajīva or Xuanzang translated it. Pali: pītiyā ca virāgā ca upekkhako ca viharati, “With the fading away of rapture, he abides in equanimity.”

^[145] Chinese: “the happiness of guarded mindfulness” 護念快樂. See note 144 above. Pali: upekkhako satimā sukhavihārī, “He abides happily, with equanimity and mindfulness.”

^[146] Chinese: “purity of guarded mindfulness” 護念清淨. Pali: upekkhā-sati-pārisuddhiṃ, “purity of equanimity and mindfulness,” a state of purity and lucidity arising because only equanimity and mindfulness remain.

^[147] End of fascicle 53.