彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 20

FASCICLE 20
Part 3: ON THE DHARMAS CONCERNING ORDINATION, POSADHA, RAINS RETREAT, PRAVARANA, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 5: ON THE DHARMA CONCERNING ROBES

The Buddha was staying in the city of Rajagriha. At that time, Jivaka’s wet nurse was bathing him. Examining him closely and seeing his bodily marks, she immediately showed an angry expression. Jivaka noticed this and asked his mother:
“Why do you look at me so angrily?”
The wet nurse said:
“I am angry because your body bears extraordinary marks, yet your mind has not drawn near to the Buddha, Dharma, and Sangha.”
Upon hearing this, Jivaka praised her, saying:
“Excellent! Excellent! Mother, you have taught me this.”
Jivaka then put on fresh garments and went to the Buddha. From afar, he saw the Blessed One, dignified in countenance, endowed with the thirty-two marks of a great man, with a halo extending one fathom around him like a golden mountain. He immediately gave rise to faith and reverence.

Jivaka approached the Buddha, bowed with his head at the Buddha’s feet, and withdrew to sit to one side. The Buddha expounded the wondrous Dharma to Jivaka, instructing him in its benefits and bringing him joy. He spoke of giving, moral discipline, and rebirth in the heavens; of the defilements of household life and the freedom from attachment in going forth; and clearly explained such dharmas as aids to the Path.

The Buddha then taught the dharmas invariably proclaimed by all Buddhas: suffering, its origin, its cessation, and the Path. There, upon his seat, Jivaka became free from dust and defilement and attained the pure Dharma-eye. Having seen the Dharma and attained its fruit, he took refuge in the Buddha, Dharma, and Sangha and received the five precepts.

Jivaka was skilled in discerning the particulars, branches, and characteristics of sounds. The Buddha led him to a charnel ground and pointed out the skulls of five people. Jivaka tapped each one and said to the Buddha:
“This first skull belonged to one reborn in hell. The second was reborn among animals. The third was reborn among hungry ghosts. The fourth was reborn in the human realm. The fifth was reborn in the heavenly realm.”
The Buddha said:
“Excellent! Everything you have said is correct!”
The Buddha then pointed to another skull. Jivaka tapped it three times but did not know where that person had been reborn. He said to the Buddha:
“I do not know into which realm this person was reborn.”
The Buddha said:
“It is fitting that you do not know. Why is that? This is the skull of an arhat, for whom there is no further place of rebirth.”

Ananda went and informed him. Jivaka said:
“I cannot use ordinary medicine to treat the Blessed One’s illness. I shall prepare the medicine used by a wheel-turning sage king and offer it to the Blessed One.”

Jivaka fumigated three utpala flowers with medicine, brought them to the Buddha, and said:
“Please smell these flowers. Smelling one flower will cause ten purgations; three flowers will cause thirty, and the illness will be completely cured.”

The Blessed One then smelled two flowers and underwent twenty purgations. The remaining flower produced nine.

Not long afterward, Jivaka returned to the Buddha and asked:
“Did smelling the flowers bring about purgation? Were there many or few?”
The Buddha said:
“Although smelling the medicine brought about purgation, one is still lacking.”
Jivaka said to the Buddha:
“You should drink hot water.”
The Buddha then underwent one more purgation, and the illness was completely cured.

Jivaka prepared a broth from chienda rice and offered it to the Blessed One. After the Blessed One had consumed it, Jivaka said:
“I treat the illnesses of kings, officials, and common people and receive hundreds of thousands of taels of gold and countless quantities of the seven treasures. At times I receive a village, and at times a settlement. I humbly ask the Blessed One to grant me one small wish.”
The Buddha said:
“All Buddhas, the Tathagatas, have transcended wishes.”
Jivaka again said to the Buddha:
“I beg the Buddha to allow me to make one wish.”
The Buddha said:
“If it is reasonable, I shall not go against your intention.”

Jivaka then offered the Buddha a precious robe worth half a kingdom and said:
“Among all robes, this robe is supreme. I beg you, out of compassion, to accept it.”

Jivaka further asked the Buddha to permit the bhikkhus to accept robes offered by householders. The Buddha accepted the robe and permitted the bhikkhus to accept robes from householders. The Buddha then expounded the wondrous Dharma to Jivaka and sent him back to his former place.

On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them:
“Jivaka cured my illness and also offered me a superior robe. He requested that the bhikkhus be permitted to accept offerings of robes from householders. I accepted it and also permit the bhikkhus to accept offerings of robes from householders. From now on, bhikkhus who wish to wear robes offered by householders are permitted to accept them. Nevertheless, I praise those of few desires and contentment who wear rag robes.”

At that time, the householders in the city of Rajagriha heard that the Buddha had permitted the bhikkhus to accept offerings of robes from householders. Together they brought three thousand bolts of kapok cloth in solid blue, yellow, and red and offered them to the bhikkhus. Because the cloth had these colors, the bhikkhus became doubtful and reported the matter to the Buddha. The Buddha said:
“You are permitted to accept them, but you should wash them until their colors fade and then dye them again before wearing them.”

Some bhikkhus went to a charnel ground to contemplate corpses. Beginning at the feet and proceeding to the head, they aroused the contemplation of impurity and raised a corpse upright. A ghost entered the corpse, which opened its eyes, thrust out its tongue, and kicked the bhikkhus. The bhikkhus became terrified, giving nonhuman beings an opportunity to seize their vital essence, and some of them died.

Another bhikkhu went to a charnel ground and contemplated, from the feet upward to the head, the corpse of a recently deceased woman. He gave rise to lust and committed an impure act. This matter was reported to the Buddha. The Buddha said:
“Do not begin the contemplation at the feet.”

Another bhikkhu contemplated one side of a dead person and raised the corpse upright. A ghost again entered the corpse, which opened its eyes, thrust out its tongue, and struck him with its hands. This matter was therefore reported to the Buddha. The Buddha said:
“You should not contemplate from one side, but should contemplate from directly before the head.”

Another bhikkhu, seeking a robe, dug up the corpse of a recently deceased person. When the householders saw this, they criticized him, saying:
“These Sakyaputra ascetics are foul-smelling and impure. Why should such people come into our homes?”
When the elder bhikkhus heard of this, they reported it to the Buddha. The Buddha said:
“You must not dig up a corpse. Whoever violates this incurs a duskrta offense.”

Another bhikkhu placed human bones in the Sangha’s dwelling. Some placed the skulls of dead people on the walking-meditation path or beneath their beds. When the householders saw this, they criticized them, saying:
“These bhikkhus are impure and repulsive! Why do they place human bones in the Sangha’s dwelling, making it resemble a charnel ground, and store human skulls as though storing alms bowls?!”
The bhikkhus reported this matter to the Buddha. The Buddha said:
“You should not do this, nor should you take human bones in your hands. Whoever violates this incurs a duskrta offense.”

A bhikkhu suffering from an eye ailment was told by a physician:
“Take a person’s frontal bone, grind it, and apply it in drops to the eyes.”
The bhikkhus said:
“The Buddha does not permit us to handle human bones. Please prescribe another medicine.”
The physician said:
“There is no other medicine that can cure it.”
The bhikkhus thought:
“If the Blessed One permits one who is ill to handle human bones, this ailment can be cured.”
They therefore reported the matter to the Buddha. The Buddha said:
“In a secluded place, you are permitted to take a piece of bone as large as two finger-widths, grind it, and apply it in drops to the eyes.”

Some bhikkhus ate sesame, honey, fish, and meat and then went to a charnel ground to seek rag robes. The ghosts and spirits were displeased. They reported this to the Buddha. The Buddha said:
“You should not eat these things and then go to a charnel ground.”

Some bhikkhus ate sesame, honey, fish, and meat while in the Sangha’s dwelling or the homes of laypeople. Their journey required them to pass through a charnel ground, but because they were afraid, they took another road and consequently became separated from their group. They reported this to the Buddha.

The Buddha said: “If you are not afraid, you are permitted to pass by on one side.”

Some bhiksus regularly went to charnel grounds. When they obtained fish or meat as alms to eat, they did not dare return there, and they reported this to the Buddha. The Buddha said: “If you are not afraid, you are permitted to return.”

On the eighth, fourteenth, and fifteenth days of the month, some bhiksus went back and forth to charnel grounds in search of discarded robes. On those days, the spirits also assembled and said to the bhiksus: “Today is the day of our assembly. Why have you come here?” The bhiksus reported this to the Buddha. The Buddha said: “On those days, you should not go to charnel grounds.” Bhiksus who regularly dwelt in charnel grounds or were traveling did not dare go to a charnel ground on those days, and they reported this to the Buddha. The Buddha said: “If you are not afraid, you are permitted to go.”

Some bhiksus urinated and defecated in charnel grounds. The spirits reproached them, saying: “Why do you urinate and defecate in our dwelling place?” They reported this to the Buddha. The Buddha said: “You should not do so.” Some charnel grounds were vast, and bhiksus passing through them did not dare relieve themselves; consequently, they became ill. They reported this to the Buddha. The Buddha said: “You should first snap your fingernails and only then urinate or defecate. If the spirits wish to hear the scriptures, you should recite the scriptures and teach the Dharma. That is what should be done.”

At that time, King Kāśi presented Jīvaka with a precious kambala robe. Jīvaka immediately brought it to the Sangha monastery and offered it to the Sangha. The bhiksus did not know what to do with it and reported this to the Buddha. The Buddha said: “You should accept and use it to adorn the stupa.”

Some bhiksus received rugs and silks of various colors, with long nap, short nap, or no nap, but did not dare accept them. They reported this to the Buddha. The Buddha said: “You are permitted to accept them. If they are multicolored, you are permitted to wash them until their colors are subdued and then wear them. If their distinct colors cannot be subdued, you are permitted to wear them within the Sangha monastery.”

Some bhiksus received woolen cloth, both finished and unfinished, but did not dare accept it to make robes. They reported this to the Buddha. The Buddha said: “You are permitted to accept it and make robes from it.”

Some bhiksus wished to gather discarded robes at crossroads and in alleyways, and they reported this to the Buddha. The Buddha said: “You are permitted to gather them.”

At that time, a layman in an alley removed his robe in order to urinate and defecate. Some bhiksus thought it was a discarded robe and took it. The man said: “Venerable ones, do not take my robe.” The bhiksus said: “We thought it was a discarded robe, so we took it.” The layman replied: “You took it without looking carefully.

Taking it in this way constitutes theft.” The bhiksus reported this to the Buddha. The Buddha said: “You should inspect it carefully to see whether it is dusty, sun-faded, and appears old. After examining it carefully, ask the people nearby, and only then take it.” Some bhiksus gathered discarded robes and brought them into their rooms without first washing them.

They were foul-smelling and unclean. They reported this to the Buddha. The Buddha said: “You should not bring them into your rooms before washing them.” Some bhiksus gathered discarded robes but did not wash them immediately, allowing worms to breed in them.

They reported this to the Buddha. The Buddha said: “You should wash them clean immediately.”

Some bhiksus washed discarded robes in clean ponds and clean streams. They reported this to the Buddha. The Buddha said: “You should not do so.” Some bhiksus used clean basins to wash discarded robes. They reported this to the Buddha. The Buddha said: “You should not do so.”

The Buddha departed from the city of Rājagṛha and traveled through the countryside together with a great Sangha of one thousand two hundred and fifty bhiksus. Seeing the bhiksus carrying discarded robes, the Buddha thought: “I should establish for the bhiksus a period during which robes offered by householders may be accepted.”

At that time, King Bimbisāra heard that the Buddha was traveling through the countryside with one thousand two hundred and fifty bhiksus. He thought: “I can now employ the four divisions of my army to escort and protect the Blessed One while he travels within my kingdom.” Having thought this, he ordered the four divisions of his army to be arrayed in splendor and follow behind the Buddha. Traveling successively through various places, the Buddha reached the Ganges River.

To enter the land of the Vṛjis, they had to ford the river. Venerable Maudgalyāyana thought: “If we cross by boat, I fear that the king will be kept waiting for a long time and neglect his duties. I should now use my spiritual power to make the water recede.” Having thought this, he caused the water to recede, and the Buddha and the bhiksus all forded the river together.

Upon reaching the opposite bank, the Buddha spoke this verse:

At that time, King Bimbisāra thought: “The Buddha has now passed beyond the borders of my kingdom; I should return.” The king joined his palms and paid homage from afar, then turned back. Upon reaching the village of Kuṭa, the Buddha told the bhiksus: “There are four dharmas that, so long as you and I had not attained them, caused us to wander in the cycle of birth and death without end. What are these four dharmas? They are noble morality, noble concentration, noble wisdom, and noble liberation. Now that they have been attained, birth and death have ended, the holy life has been established, and what had to be done has been accomplished.” The Buddha then spoke this verse for the bhiksus:

At this time, the Buddha led five hundred bhiksus through the land of the Vṛjis, intending to reach the city of Vaiśālī. There was a courtesan there named Āmrapālī. She heard that the Buddha, the Blessed One, possessed great renown and virtue and was known as the Tathagata, the Worthy One, the Perfectly Enlightened One; that the teachings he proclaimed were good in the beginning, good in the middle, and good in the end, fully revealing the characteristics of the pure holy life; and that he was traveling through the various lands and would soon arrive at that city.

Rejoicing, she said: “Excellent! I wish to behold him.” She then had a four-horse carriage adorned and, accompanied by five hundred courtesans, went forth to welcome the Blessed One. Seeing them from afar, the Buddha told the bhiksus: “Each of you should keep mindfulness present and guard your own mind.

This is the teaching of all Buddhas. What is meant by keeping mindfulness? It means practicing the four foundations of mindfulness: contemplating the body internally and successively contemplating the body so as to dispel the ignorance and suffering of the world; contemplating the body externally and both internally and externally; and likewise contemplating feelings, mind, and dharmas.

What is meant by keeping mindfulness present? It means that while walking, standing, sitting, lying down, sleeping, waking, coming, going, looking ahead or behind, bending or stretching, lowering or raising the head, putting on robes, carrying the alms bowl, eating, drinking, urinating, defecating, speaking, or remaining silent, one constantly abides with the mind upon that activity. This is my teaching.”

From afar, Āmrapālī saw that the Blessed One’s countenance was exceptionally majestic, his faculties tranquil and composed, and that he possessed the thirty-two marks of a great man. Light radiated around him for one fathom, and he resembled a mountain of gold. Delighted, her faithful reverence increased all the more.

She approached the Buddha, bowed her head and face at his feet, and then withdrew to stand to one side. The Buddha taught her the wondrous Dharma and instructed her in what was beneficial. Rejoicing, she addressed the Buddha: “Blessed One, may the Buddha and the Sangha spend the night in my garden, and tomorrow may I invite you to receive a meal.” The Buddha accepted through silence.

Knowing that the Buddha had accepted her invitation, Āmrapālī paid homage, circumambulated him, and departed.

At that time, five hundred Licchavis heard that the Buddha and the Bhiksu Sangha were traveling through their land toward this city. They made an agreement among themselves to go welcome the Buddha, stipulating that anyone who failed to go would be fined five hundred gold coins. In accordance with their agreement, everyone went.

Those riding blue horses and blue carriages, together with their entire retinues, all wore blue garments. The same was true of those adorned in yellow, black, red, and white. Āmrapālī encountered them on the road and refused to yield the way. The Licchavis said: “Why do you not yield the road, causing our carriages and horses to collide?” Āmrapālī replied: “I have invited the Buddha and the Sangha to stay in my garden and will make an offering to them tomorrow morning, so I do not have time to yield the way.” The Licchavis said: “We also wish to invite the Buddha.

Let us invite him first.” She replied: “The Buddha has already accepted my invitation. I cannot yield it to you.” The Licchavis said: “We will give you five hundred thousand taels of gold if you allow us to invite him first.”

She continued to answer as before. The Licchavis again said, “Would you agree if we gave you wealth equal to half the country?” She replied, “Even if you offered the entire country, it would still be impossible. Only if you can guarantee that I will not lose these three things shall I consent.” The Licchavis asked, “What are those three things?” She said, “First, guarantee that my life will not end prematurely. Second, guarantee that my wealth will suffer no loss. Third, guarantee that the Buddha will always remain here and not go elsewhere.” The Licchavis said, “If your wealth suffers loss, we can replace it. If the Buddha goes elsewhere, we can invite him to remain. But who would dare guarantee your life against mortal peril?” Having said this, the Licchavis departed in anger.

Seeing the Licchavis approaching from afar, the Buddha told the bhikkhus, “If you wish to know how the devas of the Heaven of the Thirty-Three look as they come and go, these Licchavis are no different in appearance.” When the Licchavis saw the Buddha’s supremely excellent countenance... like a mountain of gold, they descended from their carriages and proceeded on foot. Approaching the Buddha, they reverently bowed their heads at his feet and then withdrew to sit to one side.

At that time, among the assembly was a young man named Tân-kỳ-da. Rising from his seat, he bared his right shoulder, knelt, joined his palms, and addressed the Buddha: “I wish to praise the Blessed One in verse.” The Buddha said, “You may do as you wish.” The young man then recited:

Hearing the verses, all the Licchavis rejoiced and immediately presented the young man with five hundred robes. The young man said, “I do not need the robes; I ask only to be allowed to invite the Buddha before anyone else.” The Buddha told the Licchavis, “He may be permitted to extend the first invitation.” The māṇava then invited the Buddha and the Sangha. He nevertheless received the robes, and upon receiving them, offered them to the Buddha. The Buddha accepted them and told the Licchavis, “There are five precious things in the world that are exceedingly difficult to encounter:

1. Buddhas, Blessed Ones.
2. The teachings spoken by a Buddha.
3. Understanding clearly the Buddha’s teachings.
4. Practicing in accordance with what one has heard.
5. A person who does not forget even a small kindness.

Having heard the Dharma, the Licchavis rejoiced and deliberated together: “The Buddha will not remain here long. If each person makes offerings separately, it will be impossible for everyone to have a turn. We should now gather all our offerings together and use them to make offerings each day. Anyone who does not belong to our clan shall not be permitted to participate.”

A-phạm-hòa-lợi spent the entire night preparing delicious and nourishing foods. In the morning, she brought them to the garden, arranged the seats, and invited the Buddha and the Sangha to partake of the meal. The Buddha told the bhikkhus, “Be mindful as you partake of this meal together.” Everyone sat down upon the seats.

The Mango Grove Woman personally prepared and served the food with joyful care, without any disorder. When the meal was finished and water had been used, the Mango Grove Woman withdrew to one side and addressed the Buddha: “Among all the gardens in Vaiśālī, this garden is foremost. I prepared this garden because I wished to perform a meritorious deed.

I now offer it to the Blessed One; please accept it.” The Buddha said, “You should offer it to the Sangha so that you may receive great fruit.” The Mango Grove Woman again asked to offer it to the Buddha. The Buddha said, “You should offer it to the Sangha, for I am within the Sangha.” Obeying the Buddha’s instruction, the Mango Grove Woman immediately offered it to the Sangha. She then took a small seat and sat before the Buddha.

The Buddha recited verses of rejoicing for the Mango Grove Woman, like the verses he had spoken for Tỳ-lan-nhã... The Buddha further taught the wondrous Dharma and revealed its benefits. She rejoiced and, while still seated, attained the pure Dharma-eye. She then undertook the Three Refuges and the Five Precepts, rose from her seat, reverently bowed to the Buddha, and took her leave. Afterward, the Licchavis made offerings according to the plan upon which they had agreed.

From Vaiśālī, the Buddha traveled by stages to the region of Bát-già-la. It was then winter. The Buddha wore a single robe and slept on open ground. When the first watch of the night had passed, he felt cold and put on another robe. After the middle watch had passed, he again felt cold and put on yet another robe. No longer afflicted by the cold, the Buddha thought: “In the future, if bhikkhus are to avoid suffering from the cold, they should possess a full set of three robes with which to withstand it. I may now establish for the bhikkhus a rule permitting them to possess three robes.”

For this reason, the next morning the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “Previously, while traveling near the city of Rājagṛha, I saw bhikkhus burdened by the weight of the robes they carried. At that time, I wished to establish a limit on the number of robes donated by householders. Last night the weather was extremely cold.

At first I wore one robe. During the middle of the night, I felt cold and put on another. Toward the end of the night, I still felt cold and put on yet another robe.

I then felt at ease because I had sufficient warmth, and this thought arose in me: ‘In the future, bhikkhus who wish to avoid suffering from the cold should wear three robes to withstand it. I may now establish for the bhikkhus a rule permitting them to keep three robes.’ Now, for the sake of ten benefits, I establish for the bhikkhus a rule permitting them to keep three robes, but they are not permitted to keep any in excess.

If a robe is damaged, it is permitted to mend it, sewing it with needle and thread. If it has holes, it is also permitted to patch them evenly.”

At that time, some bhikkhus kept Câu-tu-la robes. When laypeople saw them, they objected, saying, “Bhikkhus wear Câu-tu-la robes; how are they any different from us wearing hooded garments?” The bhikkhus reported this to the Buddha. The Buddha said, “It is not permitted to wear a Câu-tu-la robe. Whoever violates this incurs a duṣkṛta offense.”

A certain bhikkhu’s antarvāsa had become damaged. As an expedient, he folded and stitched it into a Câu-tu-la robe and wore it. Afterward, doubt and remorse arose in him, and he reported the matter to the Buddha. The Buddha said, “It is permitted to stitch it temporarily and wear it.”

Some bhikkhus kept hooded garments and garments with gathered sleeves to wear over their other clothing. They reported this to the Buddha. The Buddha said, “It is not permitted to keep hooded garments or garments with sleeves. Whoever violates this incurs a duṣkṛta offense. If such garments are received, it is permitted to accept them and then cut them apart to make other robes.”

A certain non-Buddhist practitioner had used threads of various colors to sew designs upon a robe, making decorative bands. Later, he went forth in the Buddha’s Dharma and continued wearing that robe. When laypeople saw him, they criticized him, saying, “A Śākyan ascetic is wearing the robe of a non-Buddhist practitioner; no distinction can be made between them.” The bhikkhus reported this to the Buddha.

The Buddha said, “It is not permitted to wear the robe of a non-Buddhist practitioner. Whoever violates this incurs a sthūlātyaya offense. If one does not know that it is the robe of a non-Buddhist practitioner, but it is nevertheless not a type permitted by the Buddha, it should be cut apart.

If one knows it to be the robe of a non-Buddhist practitioner, it should be thrown upon the ground as a mat so that people tread upon it and it quickly wears out.”

Some bhikkhus meditating beneath trees were disturbed by birds, which also soiled their bodies. They reported this to the Buddha. The Buddha said, “It is permitted to drive the birds away or to build meditation huts.”

Some bhikkhus wished to go to a charnel ground to obtain the robes of the dead and reported this to the Buddha. The Buddha said, “It is permitted to take them.” They accordingly took the robes. Later, another bhikkhu also came to collect robes. Seeing the bhikkhu who had arrived before him, he said, “Share them with me as well.” The first bhikkhu did not share them, and the matter was reported to the Buddha. The Buddha said, “You should share them together.”

Some bhikkhus who were already present at the charnel ground obtained robes and shared them with a bhikkhu who arrived later. While they were dividing them, another bhikkhu arrived and asked for a share. The bhikkhus did not share with him and reported the matter to the Buddha.

The Buddha said, “You should share them together.” Once the portions had been divided and each person wished to depart, another bhikkhu arrived and asked for a share. The bhikkhus did not share with him and reported the matter to the Buddha. The Buddha said, “You should also share with one another.” After they had divided them and each person was about to leave the charnel ground, another bhikkhu arrived and asked for a portion.

The bhikkhus did not share with him and reported the matter to the Buddha. The Buddha said, “You should share with one another.” After dividing them, each bhikkhu left the charnel ground

cemetery, another bhikkhu came and demanded a share, but the bhikkhus did not give him one. They reported this to the Buddha. The Buddha said: “It should not be divided.”

A bhikkhu put on his robe, took his bowl, and entered the village for alms. He thought: “It is still early to enter the village for alms,” and so he went to the cemetery, where he obtained many robes. Having obtained them, he again thought: “If I carry them into the village, they will be heavy and embarrassing.

I wish to take them back, but I fear that I will miss the proper time.” He therefore concealed them and then went for alms. Another bhikkhu, having finished his meal and returned earlier, went to the cemetery to look for robes. Seeing the robes concealed by the first bhikkhu, he took them away.

After eating, the first bhikkhu went to retrieve the robes, but they were no longer there. When he returned to the Sangha residence, he saw a bhikkhu washing those robes and said: “Venerable, do not wash my robes.” The other bhikkhu said: “They are not yours.” The first bhikkhu related the entire matter. The other said: “Objects in a cemetery have no owner.

What proof do you have?” They reported this to the Buddha. The Buddha said: “They should belong to the first bhikkhu. From now on, when robes are obtained in a cemetery, a mark should be made on them.”

A bhikkhu used the bones of a dead person as a marker. Bhikkhus who came later thought that a bird had carried and dropped them upon the robes, and so they took the robes away. They reported this to the Buddha. The Buddha said: “The bones of a dead person should not be used as a marker.”

Another bhikkhu used red-colored liquid as a marker. The bhikkhus thought it was a bloodstain and took the robes away. They reported this to the Buddha. The Buddha said: “Red-colored liquid should not be used as a marker. Blue, black, or indigo should be used, or a piece of kasaya cloth should be affixed to them.”

Some bhikkhus divided their duties among themselves: half would enter the village for alms, while half would go to the cemetery to look for robes, and upon returning they would share what they had obtained. Having made this agreement, they departed. Those who went to the charnel ground found many robes and regretfully thought: “The robes we have obtained belong to us, while the abundant food obtained by those others belongs to them.

We cannot share with one another.” When the bhikkhus who had gone for alms returned, they shared the food, but the bhikkhus who had found the robes refused to accept it and spoke as above. The alms-going bhikkhus said: “We made a clear agreement beforehand. Why have you now changed it?” They reported this to the Buddha.

The Buddha said: “You should share with one another.” When the bhikkhus who had taken the robes obtained them, they made an agreement: “If we can carry these robes back to the residence, we will divide them into two shares.” When they brought them back, they changed their minds and refused to share. They reported this to the Buddha. The Buddha said: “You should share with one another.” The same applies to washing robes.

A bhikkhu went to the cemetery and saw a person who had recently died. Wishing to take his robe, he propped the corpse upright. A ghost entered the dead person and spoke aloud: “Venerable, do not take my robe.” The bhikkhu said: “You are already dead; it is no longer your robe.” Having said this, he forcibly seized the robe.

The dead person cried out loudly and followed him to the Sangha residence. Benevolent spirits would not allow him to enter, so he stood outside the gate. Seeing bhikkhus coming and going, he said: “A bhikkhu seized my robe and entered here.

Please tell him to return it to me.” The bhikkhus went inside and asked: “Someone standing outside the gate says that a bhikkhu seized his robe and entered here. Who took that robe?” The bhikkhu who had taken it said: “This robe belonged to a dead person, not to a living person.” The bhikkhus reported the matter to the Buddha. The Buddha said: “If the body of a newly dead person has not yet decayed, then when the corpse is propped upright, a ghost may still enter it.

Such a robe should not be taken and must be returned. If one takes the robe of a newly dead person whose body has not yet decayed, one commits a duskrta offense.” The bhikkhu then returned the robe. As soon as the corpse received the robe, it fell to the ground.

The bhikkhu reported this to the Buddha. The Buddha said: “You may carry it to the cemetery.” The bhikkhu then carried the robe away, and the corpse rose and followed behind him. When they reached the cemetery, he spread the robe upon the ground, and the corpse again fell down.

A bhikkhu went to the cemetery and saw a man wearing a new kambala robe lying in the shade of a tree. Thinking that the man was dead, he reflected: “The Buddha does not permit me to take the robe of a dead person whose body has not yet decayed.” He therefore wished to smash the man’s head. Terrified, the man rose and said: “Venerable, what offense have I committed that you would smash my head?” The bhikkhu said: “I thought you were dead.” The man said: “Do you not see that I am still breathing? Why would you take my life for the sake of a robe?” The bhikkhus reported this to the Buddha. The Buddha said: “One should not oneself strike, or have another strike, the corpse of a dead person in order to make it decay. If one violates this, one commits a duskrta offense.”

At that time, the bhikkhus obtained robes made of kipa cloth and wore them without cutting off the fringes at the ends. The householders criticized them, saying: “The Sakyan ascetics also wear robes of this kind. How are they any different from us?” The bhikkhus reported this to the Buddha. The Buddha said: “They should not be worn. One who violates this commits a duskrta offense.”

At that time, the Blessed One, together with a full company of one thousand two hundred and fifty senior bhikkhus, was traveling through the southern region. Looking down from a mountain, he saw irrigated fields with skillfully constructed embankments surrounding them. The Buddha thought: “My bhikkhus should sew their robes in this manner.” He then asked Venerable Ananda:

“Do you see these fields?”

“Blessed One, I see them.”

The Buddha told Venerable Ananda:

“The bhikkhus should wear robes fashioned in this manner. Are you able to make them?”

“Blessed One, I am able to follow your instruction.”

Having received the instruction, Ananda sewed one himself and also taught the bhikkhus to sew them: sometimes with one long section and one short section, sometimes with two long sections and one short section, or with three long sections and one short section. The panels on the left were folded toward the left, those on the right were folded toward the right, and the central panels extended evenly to both sides. When the sewing was completed, the robes were very suitable to wear. Seeing them, the Buddha told the bhikkhus:

“Venerable Ananda possesses great wisdom. Having heard only my brief instruction, he sewed the robes in accordance with the Dharma. This is called a robe made of cut pieces. It resembles no other robe and is entirely distinct from the robes of non-Buddhist ascetics. Enemies and thieves would have no use for stealing it. From now on, the bhikkhus are permitted to cut and sew the three robes in this manner. If they become torn, they should be patched.”

The Buddha was in the city of Vaisali. There was a residence where the ground was low and extremely damp, and there were many gadflies and mosquitoes, so the bhikkhus could not live there. They went to the cities of Sravasti, Campa, Kapilavastu, and Rajagrha to spend the rains retreat, and that residence was left vacant.

The householders said: “Venerables, please spend the rains retreat here, and we will provide you with food and drink.” The bhikkhus said: “There are many gadflies and mosquitoes here, so we cannot remain.” The householders then said: “If the venerables will only remain, we will provide mosquito nets.” The bhikkhus did not know whether they were permitted to accept them and reported this to the Buddha. The Buddha said: “You are permitted to accept them.” The bhikkhus did not know what size they should make them.

They reported this to the Buddha. The Buddha said: “They should be made according to the size of the bed, whether large or small.”

The bhikkhus regularly wore a single robe into the villages and then returned to the Sangha residence without changing it. The robe became soiled and impure with sweat. Seeing this, the householders criticized them, saying: “The Sakyan ascetics are unclean and disgusting.

They continually wear the same robe when entering and leaving the villages.” The bhikkhus reported this to the Buddha. The Buddha said: “Within the Sangha residence, an under-robe should be worn. A dirty, soiled robe should not be worn into the villages.” The bhikkhus had no dwellings in which to live and wished to construct new rooms.

They reported this to the Buddha. The Buddha said: “You are permitted to build them within the Sangha residence for the sake of the Sangha.” The other bhikkhus did not assist them. They reported this to the Buddha.

The Buddha said: “They should assist.” The bhikkhus then assisted for extended periods, which hindered their meditation and cultivation of the Path. They reported this to the Buddha. The Buddha said: “They should not assist for extended periods.

Assistance should be given only when the person concerned lacks sufficient strength.” While working, the bhikkhus’ robes became soiled and damaged. They continually had to wash and mend them, which hindered their meditation and cultivation of the Path. They reported this to the Buddha.

The Buddha said: The Sangha should make robes to be worn while working. The bhikkhus were ashamed and did not dare wear undergarments, and they reported this to the Buddha. The Buddha said: When working for the Sangha, you are permitted to wear them as appropriate. When the Sangha’s robes became slightly soiled, the bhikkhus immediately washed them, causing them to wear out quickly, and they reported this to the Buddha. The Buddha said: They should not be washed frequently; wash them only after the work has been completed.
The bhikkhus wished to make a new walking-meditation path and reported this to the Buddha. The Buddha said: You are permitted to make one. The bhikkhus then made it crooked and reported this to the Buddha. The Buddha said: It should be made straight. The bhikkhus wished to make the walking-meditation path elevated and reported this to the Buddha. The Buddha said: You are permitted to make it elevated. The two sides of the walking-meditation path then became damaged, and the bhikkhus reported this to the Buddha. The Buddha said: You are permitted to use white clay, and also to cover it with cloth or bà-bà grass.
When a great assembly was held, there were many people but few rooms, and the bhikkhus had nowhere to stay. They reported this to the Buddha. The Buddha said: If there are many seating places in a room, you are permitted to spread sitting cloths while leaving the center open.

The bhikkhus sharing a room then made a great deal of noise together. They reported this to the Buddha. The Buddha said: Cloth should be used as a partition, and an opening may also be made.

The bhikkhus sat leaning against the walls. When laypeople saw them, they criticized them, saying: “These Sakyan ascetics must have gone forth only in old age and therefore lack proper deportment. Why do they sit leaning against the walls?” They reported this to the Buddha.

The Buddha said: You should not sit leaning against a wall. Some elderly and sick bhikkhus could not themselves take grass and bind it into a support for sitting, and this soiled the room. They reported this to the Buddha.

The Buddha said: Grass should not be bound together as a support. You are permitted to make meditation straps, concealed at the seat. The bhikkhus made broad meditation straps and reported this to the Buddha.

The Buddha said: They should not be more than eight fingerbreadths wide. The bhikkhus then made narrow meditation straps and reported this to the Buddha. The Buddha said: They should not be narrower than five fingerbreadths.

The bhikkhus then made meditation straps of assorted colors and reported this to the Buddha. The Buddha said: They should be made in a single color. If they are of assorted colors, they should be washed and dyed to dull the colors; only then may they be used.
At that time, the Elder Kha-hưu received a piece of cloth. If he made it into an antaravāsaka, it was too long; if he wished to make it into a saṅghāṭi or uttarāsaṅga, it was insufficient, so he repeatedly had to stretch it to make it wider. The Buddha went to the rooms, saw him, and asked: “What are you doing?” He related the entire matter.

The Buddha said: If there is insufficient cloth, it should be made with three long panels and one short panel. If there is still insufficient cloth, it should be made with two long panels and one short panel. If that is also insufficient, it should be made with one long panel and one short panel.

If even that is insufficient, you are permitted to stitch pieces closely together to form panels. The Elder Kha-hưu later received another piece of cloth, but it was insufficient to cut and sew three robes. He reported this to the Buddha.

The Buddha said: You are permitted to cut and sew a saṅghāṭi, an uttarāsaṅga, and an uncut antaravāsaka.
When a great assembly gathered, laypeople brought robes as offerings, and this was reported to the Buddha. The Buddha said: You are permitted to accept them. The laypeople wished to have an invocation pronounced, and this was reported to the Buddha.

The Buddha said: An invocation should be pronounced for them. The bhikkhus did not know how to pronounce the invocation and reported this to the Buddha. The Buddha said: The director of duties should be asked to pronounce the invocation.

They did not know where to place the robes and reported this to the Buddha. The Buddha said: As before, by a motion followed by one proclamation, they should be placed in the center of the room. They did not know to whom they should entrust the robes for safekeeping and reported this to the Buddha.

The Buddha said: As before, by a motion followed by one proclamation, a bhikkhu should be appointed to keep them. The bhikkhus then performed the formal act and appointed an ignorant bhikkhu who could not distinguish good robes from inferior ones, and they reported this to the Buddha. The Buddha said: A person possessing the following five qualities should not be appointed keeper of the robes: one who acts through affection, anger, fear, or delusion, and one who cannot distinguish good robes from inferior ones.

The bhikkhus divided the robes in a noisy place; some robes were lost, and the bhikkhu keeping them acquired a bad reputation. They reported this to the Buddha. The Buddha said: They should be divided in a secluded place.
While the robes were being divided, a visiting bhikkhu arrived. A resident bhikkhu asked: “Where were you on that day?” He replied: “I was at that place.” The bhikkhus said: “We received the robes on that day, and this bhikkhu was within the boundary; therefore, this division of robes is invalid.” They reported this to the Buddha. The Buddha said: If, on the day the robes were received, a bhikkhu was present and one perceived that a bhikkhu was present, the division of robes is invalid, and an offense of dukkaṭa is committed.

If a bhikkhu was present and one was uncertain, it is likewise. If no bhikkhu was present but one perceived that a bhikkhu was present, the division of robes is valid, but an offense of dukkaṭa is incurred. If no bhikkhu was present and one was uncertain, it is likewise.

If no bhikkhu was present and one perceived that no bhikkhu was present, the division of robes is valid, and there is no offense.
At that time, the bhikkhus had no undergarments, and when they lay upon the Sangha’s bedding, they defiled and rendered it impure. Moreover, a bhikkhu who had no undergarment lay upon the Sangha’s bedding and damaged it by pressing against it with his feet. This was reported to the Buddha. The Buddha said: To protect the body, protect the robes, and protect the Sangha’s bedding, you are permitted to provide a single sheet and spread it over the Sangha’s bedding.
At that time, because the Buddha had not permitted undergarments, the Group of Six Bhikkhus, when lying upon the Sangha’s bedding, used an article only several inches wide as a sheet and spread it over the Sangha’s bedding. This was reported to the Buddha. The Buddha said: Its length and width should be the same as the bedding. The bhikkhus did not maintain mindfulness and emitted impurity while asleep, soiling the single sheet. This was reported to the Buddha. The Buddha said: A sitting cloth should be spread over the single sheet. Some bhikkhus were bitten by bedbugs, and they reported this to the Buddha. The Buddha said: You are permitted to make a separate cloth longer and wider than the single sheet, spread it underneath, and let it hang down one foot on every side of the bed.
At that time, the Venerable Upāli asked the Buddha: “Blessed One, how many kinds of robes should be formally determined for use?” The Buddha said: “Three kinds of robes should be formally determined for use: a refuse-rag robe, a saṅghāṭi, and an antaravāsaka. In addition, undergarments, covering robes, bathing robes for the rains, robes for covering sores, cloths for protection from gadflies and mosquitoes, cloths spread upon walking-meditation paths, cloths for protection from bedbugs, single sheets, sitting cloths, knee protectors, heel protectors, head coverings, cloths for wiping the body, hands, or face, bags for needles and thread, bowls, or footwear, and water strainers—anything resembling a robe should all be formally determined for use.”
A bhikkhu said to the Buddha: “Blessed One, you constantly praise those of few desires who know contentment. I rejoice greatly in this and ask permission to live naked.” The Buddha said: “You are a foolish man who wishes to follow the ritual practices of non-Buddhist ascetics. If you do so, you commit a thullaccaya offense.”
Some bhikkhus said to the Buddha: “Some wish to make robes of human hair, deerskin, goatskin, bird feathers, horsehair, ox tails, grass, tree bark, or leaves.” The Buddha said: “You are foolish men who wish to adopt the ritual practices of non-Buddhist ascetics. None of the ritual practices of non-Buddhist ascetics may be adopted. Whoever adopts them commits a thullaccaya offense.”
A bhikkhu said to the Buddha: “Please permit us to wear a pull-over garment underneath and cover it with a baṭ-na robe.” The Buddha said: “You are a foolish man who wishes to follow the customary practices of laypeople. If you do so, you commit a dukkaṭa offense.”
Some bhikkhus wished to wear an inner pull-over garment and an outer cotton robe; some wished to sew tô-ma robes or patterned cotton robes; and some wished to wear rings on their fingers or between their eyebrows, or footwear of assorted colors. They reported this to the Buddha. The Buddha said: “You are foolish men. These are customary practices of laypeople. None of the customary practices of laypeople should be adopted. Whoever adopts them commits a dukkaṭa offense.”
A bhikkhu said to the Buddha: “Please permit us to wear robes entirely blue, yellow, red, white, or black.” The Buddha said: “An entirely black robe is a garment worn by women during childbirth. Whoever wears one commits a pācittiya offense; wearing any of the other four colors is a dukkaṭa offense.”
At that time, the bhikkhus’ heads were cold, and they reported this to the Buddha. The Buddha said: You are permitted to cover them with a robe, and you are also permitted to make warm caps to wear. Some bhikkhus entered villages without wearing a saṅkacchika, leaving their sides and chests exposed. People who saw them mocked them, and the bhikkhus reported this to the Buddha. The Buddha said: Do not

It should be done in this way. When entering a village, one must wear the saṅghāṭī. A violation constitutes a duṣkṛta offense.

Some bhikshus wore their saṅghāṭīs, but the wind blew them off and they fell to the ground. They reported this to the Buddha. The Buddha said: “They should be secured with a cord.”

Some bhikshus stood on high ground to fasten the cords. Women standing below saw the forms of their bodies and laughed at them. The bhikshus were ashamed and reported this to the Buddha. The Buddha said: “When working, you are permitted to bring the robe around from behind and fasten it in front.”

At that time, Bhadrananda learned that a dwelling place had not yet distributed the goods offered for the rains retreat. He went there and said: “Why do you not distribute them quickly? If they are not distributed, they may be damaged by insects or destroyed in calamities involving water, fire, and so forth.

If they are distributed, they may be used personally, given to disciples, or used to perform meritorious deeds.” The bhikshus then distributed them. Bhadrananda said: “You do not know which things are valuable and which are inferior.” The bhikshus said: “If you know well, please distribute them for us, and take your own share.” Seizing the opportunity, Bhadrananda distributed the goods, took his own share, and immediately carried it away.

He went to other dwelling places and did the same, not merely at one place. Having obtained a heavy load, Bhadrananda returned to his dwelling place. When the bhikshus saw him, they praised him, saying: “You must be a person of great merit to have obtained so many robes.” Bhadrananda said: “I did not obtain them through merit.

I obtained them by going to the various dwelling places where the rains retreat was held and using clever speech.” The bhikshus reproached him in every way: “Why did you spend the rains retreat in one place but accept rains-retreat goods from many places?” They reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikshus and asked Bhadrananda: “Did you actually do this?”

“Blessed One, it is true that I did.”

The Buddha rebuked him in every way: “I have always taught fewness of desires and contentment. Why, then, did you accept so much without ever being satisfied?” After rebuking him, the Buddha told the bhikshus: “One must not spend the rains retreat in one place and accept rains-retreat goods from many places. A violation constitutes a duṣkṛta offense.”

At that time, some bhikshus entered villages wearing only their upper and lower robes. This was reported to the Buddha. The Buddha said: “One must not do so. A violation constitutes a duṣkṛta offense.”

Some bhikshus entered villages wearing their robes inside out. When other bhikshus saw them, they said: “What difference is there between wearing a robe inside out and wearing an uncut robe?” They reported this to the Buddha. The Buddha said: “One must not do so. A violation constitutes a duṣkṛta offense.”

Before entering a village and after leaving it, some bhikshus had their robes snagged and torn by grass and trees, and dust entered between the robe’s panels. They wished to turn their robes inside out but did not dare to do so. They reported this to the Buddha. The Buddha said: “To protect the robes, before entering a village and after leaving it, you are permitted to turn them inside out.”

Some bhikshus dyed and made stripes on unpatched robes. Others sewed panels onto their robes, sewed overlapping panels onto them, or made overlapping panels with half facing upward and half facing downward. This was reported to the Buddha. The Buddha said: “One must not do so. A violation constitutes a duṣkṛta offense.”

Some bhikshus wore multicolored robes. This was reported to the Buddha. The Buddha said: “One must not do so. A violation constitutes a duṣkṛta offense.”

When it rained, some bhikshus wore their robes inside out. Water entered between the robe’s panels and caused them to decay. This was reported to the Buddha. The Buddha said: “When it rains, one must not wear a robe inside out. When it is not raining, one may wear it as one wishes.”

At that time, some bhikshus possessed robes, bowls, and other articles that they wished to offer to the Sangha. This was reported to the Buddha. The Buddha said: “There are nine ways in which gifts may be received, and in all of them the articles may be offered to the Sangha:

Gifts received within a boundary: The donor says, ‘I offer this to the Sangha within this boundary.’ This is called a gift received within a boundary.

Gifts received by mutual agreement: When the Sanghas holding the rains retreat within various boundaries have jointly agreed that any gifts received at one dwelling place shall be shared among them, this is called a gift received by mutual agreement.

Gifts received under a restriction: The donor says, ‘I offer this to such-and-such members of the Sangha.’ This is called a gift received under a restriction.

Gifts received by the Sangha: A donor makes an offering to the Sangha, and the Sangha, knowing the nature of the gift, distributes it as appropriate. This is called a gift received by the Sangha.

Gifts received by the Sangha present: The donor personally makes an offering to the Sangha present. This is called a gift received by the Sangha present.

Gifts received by the Sangha of the rains retreat: The donor says, ‘I offer this to the Sangha that held the rains retreat here.’ This is called a gift received by the Sangha of the rains retreat.

Gifts received by both Sanghas: The donor makes an offering to both Sanghas. Whether there are many bhikshus and few bhikshunis, or many bhikshunis and few bhikshus, the gift should be divided into two equal shares. If there are bhikshus but no bhikshunis, the bhikshus should divide the entire gift. If there are bhikshunis but no bhikshus, the bhikshunis should divide the entire gift. This is called a gift received by both Sanghas.

Gifts received under instructions: When a donor requests the Sangha to use a gift in a particular manner, it is distributed accordingly. This is called a gift received under instructions.

Gifts received by an individual: The donor says, ‘I offer this to you, Venerable...’ This is called a gift received by an individual.

There are also five ways of receiving gifts: offerings made to the Buddha and the Sangha; offerings made to the Buddha and the bhikshunis; offerings made to the Buddha and both Sanghas; and offerings made on behalf of a person to the Sangha over a long period of time.

A shramanera died, and the bhikshus did not know what to do with the articles that had been offered to him. They reported this to the Buddha. The Buddha said: “If, while alive, he gave them to someone, they should be given to that person. If, while alive, he did not give them to anyone, they should be distributed among the Sangha present.”

A bhikshu with few acquaintances died, leaving upper and lower robes and articles other than robes. The bhikshus did not know what to do with them and reported this to the Buddha. The Buddha said: “If, while alive, he did not promise them to anyone, the Sangha present should distribute them. If, while alive, he promised them to a certain person but had not yet delivered them, the Sangha should give them to that person by a motion and one proclamation.” One bhikshu should announce:

“Venerable Sangha, please listen. The bhikshu named... has died here. The robes and other articles that he possessed while alive should be distributed by the Sangha present. He had previously given them to the bhikshu named.... If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen. The bhikshu named... has died here. The robes and other articles that he possessed while alive should be distributed by the Sangha present. They are now to be given to the bhikshu named.... Those elders who approve should remain silent; anyone who does not approve should speak.

“The Sangha has approved giving the robes to the bhikshu named.... The Sangha approves and therefore remains silent. Thus do I understand and uphold this matter.”

A bhikshu who had many acquaintances and received many offerings from the king and great ministers died, leaving a great deal of property. The bhikshus did not know what to do with it and reported this to the Buddha. The Buddha said: “If, while alive, he promised anything to someone, it should be given to that person by a motion and one proclamation.

If, while alive, he did not promise it to anyone, some articles should be distributed and others should not be distributed. Such articles as a pana robe, a soma robe, a kambala robe, woolen cloth with pile five finger-widths long, a saṅghāṭī, an uttarāsaṅga, an antarvāsa, a lower garment, a śāṭaka, a single-layer covering, an undergarment, a blanket, a sitting cloth, a bag for needles and thread, a water-straining bag, a bowl bag, a bag for shoes and sandals, a large bowl, a small bowl, or a door hook may be distributed; all these should be distributed among the Sangha present.

If the articles are brocade, silk, woolen felt, woolen cloth with pile more than five finger-widths long, a rain-bathing garment, a garment for covering sores, a mosquito net, a walking mat, a single-layer covering used to keep out insects, a sitting mat, a sleeping bed, or a sitting couch; or, except for large and small earthenware bowls and watering vessels, any other earthenware articles; or, except for large and small iron bowls, door hooks, needles, and nail cutters, any other iron articles; or, except for copper articles such as a tāla vessel for holding eye medicine, all other articles made of

Likewise, parasols, staffs, and all such articles should not be divided, but belong to the requisites of the Sangha.

Some bhikkhus had received offerings for the rains retreat but had not yet divided them. Some among them died, some returned to lay life, some became followers of other paths, some traveled far away, some became novices, some received the higher ordination again, some developed both sexual faculties, and some lost their sexual faculty. The bhikkhus did not know how to resolve the matter and reported it to the Buddha.

The Buddha said: “When offerings for the rains retreat have been received but not yet divided, if a bhikkhu dies and, while alive, had promised his share to someone, it should be given to that person through a motion followed by one proclamation. If, while alive, he had not promised it to anyone, the Sangha present should divide it. The same applies to one who returns to lay life, becomes a follower of another path, travels far away, develops both sexual faculties, or loses his sexual faculty.

If he becomes a novice, he should receive a novice’s share; if he receives the higher ordination again, he should receive the share of a fully ordained bhikkhu.”

Some bhikkhus had not yet received the offerings for the rains retreat during the retreat. Some died, or underwent any of the changes described above, and only afterward were the offerings received. This should be handled in the same way. The same applies to bhikkhunis.

At that time, Devadatta received offerings for the rains retreat that had not yet been divided, and the Sangha became divided. The bhikkhus did not know how to resolve the matter and reported it to the Buddha. The Buddha said: “If the offerings were received before the Sangha was divided, they should be divided equally. If they were received only after the Sangha was divided, they should be divided according to the group to which they were offered.”

There were bhikkhus within the same boundary whose Sangha had become divided. Afterward, they wished to perform Sangha acts and confer full ordination, but did not know what to do, and reported it to the Buddha. The Buddha said: “If the Sangha has become divided, then even though they remain within the same boundary, they are permitted to perform formal acts and conduct the affairs of the Sangha; they do not commit the offense of acting as a separate group.”

At one dwelling place, only a single bhikkhu resided. Outside the period of the rains retreat, he received a robe offered to the Sangha. He thought: “The Buddha has taught that four persons or more are called a Sangha. Now I am alone; I do not know what I should do,” and reported the matter to the Buddha. The Buddha said: “You should formally determine it for your own use, make it a pure gift, or give it to someone. If you do none of these, then when other bhikkhus arrive, you should divide it with them.”

If, at a dwelling place of bhikkhus outside the period of the rains retreat, an offering is made to the Sangha and no bhikkhu is present, the bhikkhunis should divide it.

If, at a dwelling place of bhikkhunis outside the period of the rains retreat, an offering is made to the Bhikkhuni Sangha and no bhikkhuni is present, the bhikkhus should divide it.

If, at a dwelling place of bhikkhus outside the period of the rains retreat, a bhikkhu dies and no bhikkhu is present, the bhikkhunis should divide his belongings. If, at a dwelling place of bhikkhunis outside the period of the rains retreat, a bhikkhuni dies and no bhikkhuni is present, the bhikkhus should divide her belongings. The same applies in every case to offerings received during the rains retreat.

There was a disciple of another path who went forth in the Buddha’s Dharma and Vinaya. All his relatives said: “Why has he abandoned our arhat’s path and gone forth among the Sakyan ascetics? We should seize him and bring him back.” They further said: “If he hears of this, he may escape.

The Sakyan ascetics do not break their rains retreat. If we go to seize him at that time, we shall certainly catch him without any doubt.” That bhikkhu heard of this but did not know what to do, and reported it to the Buddha. The Buddha said: “I permit you to break the rains retreat and depart.” The bhikkhu then went from one dwelling place to another.

He did not know at which dwelling place he should receive a share of the offerings for the rains retreat and reported it to the Buddha. The Buddha said: “He should receive the offerings for the rains retreat at whichever dwelling place he stayed for the greatest number of days.”

Two bhikkhus were traveling together along a road. One bhikkhu fell ill, and the other attended him. The sick bhikkhu died, and the attendant brought his robes and bowl to the Blessed One and reported the matter. On account of this, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “Attending the sick is extremely arduous. I now permit the three robes and bowl to be given to the attendant through a motion followed by one proclamation.” One bhikkhu should announce:

“Venerable Sangha, please listen. Bhikkhu ... has died. His three robes and bowl are to be divided by the Sangha present. They are now to be given to the attendant of the sick. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.

“Venerable Sangha, please listen. Bhikkhu named ... has died. His three robes and bowl are to be divided by the Sangha present. They are now to be given to the attendant of the sick. Those venerable ones who agree should remain silent. Whoever does not agree should speak.

“The Sangha has given the robes and bowl to Bhikkhu .... The Sangha approves and therefore remains silent. Thus do I understand this.”

There was a lazy bhikkhu who neither assisted with the community’s work nor attended upon his preceptor or teacher. When he fell ill, no one cared for him. Urine and feces soiled his whole body, and he was filthy and foul-smelling.

While inspecting the lodgings, the Buddha saw him. With his own hands, the Buddha bathed him, washed the sick man’s robes, removed the filth, helped him lie upon a bed, and sat beside him to offer comfort: “Do not be afraid. You will recover; no harm will come to you.” Hearing this, the bhikkhu rejoiced.

The Buddha then taught him the sublime Dharma. The sick bhikkhu became free from dust and defilement and attained the pure Dharma eye with regard to all phenomena. On account of this, the Buddha assembled the Bhikkhu Sangha and asked Venerable Ananda: “Why was there no one caring for the sick Bhikkhu ...?” Ananda related the facts exactly as they were.

The Buddha told Ananda: “You have acted contrary to the Dharma. Bhikkhus have no fathers or mothers here. If you do not care for one another, who will care for you?

Bhikkhus, I now prescribe that you appoint bhikkhus to attend the sick.” The bhikkhus did not know whom to appoint to attend the sick and reported it to the Buddha. The Buddha said: “A disciple must care for his preceptor, and a preceptor must care for his disciple. The same applies to a teacher who stands in the place of a preceptor and to his pupil.” A visiting bhikkhu fell ill but had no preceptor, teacher, or fellow pupil, and no one cared for him.

The bhikkhus did not know what to do and reported it to the Buddha. The Buddha said: “First, you should exhort one person to attend him. If there is no such person, you should appoint one person each day in rotation.

Whoever refuses should be dealt with according to the Dharma.” At that time, the bhikkhus vied with one another to attend the sick, thereby troubling the sick person, and reported this to the Buddha. The Buddha said: “You should not act in this way. Two or three persons should go and attend to whatever the sick person needs.”

At that time, the attendant of a sick bhikkhu had difficulty seeking medicine, yet the sick bhikkhu refused to take it, thereby hindering the practice of the path. This was reported to the Buddha. The Buddha said: “A sick person with five qualities is difficult to care for: he cannot regulate the amount of food he eats; he refuses to take the medicine required for his illness; he refuses to tell his attendant about his condition; he does not follow his attendant’s advice; and he cannot continually contemplate impermanence.

A person with five qualities is unfit to attend the sick: he does not know what medicine the sick person needs to take; he cannot provide food appropriate to the illness; he cannot teach the Dharma to the sick person, demonstrate its benefits, and gladden him; he is disgusted by the sick person’s feces, urine, phlegm, and saliva; and he provides care for personal gain rather than out of loving-kindness.”

Some attendants left, either on the sick person’s business or on private business. The sick person subsequently died, and someone else received his robes and bowl. This was reported to the Buddha. The Buddha said: “They should not be given to such a person, but should be given to the attendant who cared for the sick person from beginning to end.”

There was a sick bhikkhu with many attendants. The bhikkhus did not know how many persons should receive his robes and reported it to the Buddha. The Buddha said: “If a bhikkhu dies, his robes may be given to two kinds of persons: a bhikkhu or a novice. They may not be given even to his parents or siblings. If a bhikkhuni dies, her robes may be given to three kinds of persons: a bhikkhuni, a siksamana, or a female novice.”

Some bhikkhus gave a novice one-third of an attendant’s share. This was reported to the Buddha.

The Buddha said: “It should be divided equally.”
A bhikkhu passed away, having previously given his robes to other bhikkhus as a purification gift. Those bhikkhus refused to return them, and the matter was reported to the Buddha. The Buddha said: “If those persons were originally neither relatives nor acting with the good intention of giving, everything should be returned.”
At that time, after the Venerable Sariputta and Moggallana had completed the Invitation Ceremony, they traveled from place to place. A large number of bhikkhus who had spent the rains retreat with them or at nearby residences accompanied them. When the laypeople saw them, they all thought: “We should offer robes for the rains retreat to the Sangha for the sake of the Venerable Sariputta and Moggallana.” Having thought thus, they made the offering.

A large quantity was received. The bhikkhus at the place where the offerings were received said to the two Venerables, Sariputta and Moggallana: “Let us divide these robes together.” They replied: “We did not spend the rains retreat together with you. We may receive only food and may not share in these robes.” The matter was reported to the Buddha.

The Buddha said: “All should share in the division.”
At that time, after Assaji and Punabbasu had completed the Invitation Ceremony, they too traveled from place to place with a large number of bhikkhus. When the laypeople saw them, they said: “We offer these robes to the bhikkhus who spent the rains retreat at our residence.” The robes were likewise numerous. Those visiting bhikkhus requested a share, but were told: “These were offered to the bhikkhus who spent the rains retreat within our boundary; they may not be divided among you, Venerable Ones.” They reported the matter to the Buddha. The Buddha said: “They should not share in the division.”
At that time, some merchants brought kambala cloth from the country of Pali to Kosala. Hearing that the Buddha had appeared in the world and possessed great spiritual power, and that his disciples were likewise endowed, they offered a large quantity of kambala robes to the Sangha. The bhikkhus said: “The Buddha has not yet permitted us to accept kambala robes,” and reported the matter to the Buddha. The Buddha said: “I permit you to accept them.” The merchants also made a separate offering to the senior elder, but he likewise did not dare accept it, saying: “The Buddha has not yet permitted us to receive kambala robes individually.” The matter was reported to the Buddha. The Buddha said: “I also permit them to be received individually.”
At that time, the mother Visakha said: “Those who stay in the dwellings built by me should use my three robes, undergarments, coverings, bathing robes, robes for the rainy season, cloths for covering sores, single-layer bedding, moth-protective cloths, and mosquito nets; they should not use those belonging to others.” The bhikkhus thought that these belonged to the Sangha of the four directions and did not dare wear the undergarments. The matter was reported to the Buddha. The Buddha said: “If the donor is present and grants permission, they may be worn next to the body.”
Some bhikkhunis offered robes, bowls, and other articles to the bhikkhus, but the bhikkhus did not dare accept them. The bhikkhunis said: “Where else are we to seek a field of merit?!” The matter was reported to the Buddha. The Buddha said: “I permit you to accept them as you wish.” At that time, the bhikkhus received robes of cotton cloth and woven kambala but did not dare accept them. The matter was reported to the Buddha. The Buddha said: “I permit you to accept them.”
At that time, in the city of Sravasti, a kambala finisher saw the bhikkhus wearing kambala robes and said: “Venerable Ones, robes of that kind should be washed and trodden so that their nap emerges; only then will they be truly beautiful.” The bhikkhus did not dare do so and reported the matter to the Buddha. The Buddha said: “I permit them to be washed and trodden. If you do not know how, I permit you to ask someone else to do it.” Some bhikkhus washed and trod kambala in an open place.

When the laypeople saw them, they disparaged them, saying: “These bhikkhus are just like kambala fullers.” They reported the matter to the Buddha. The Buddha said: “It should be trodden in a secluded place.” They wished to trim the ends of the kambala but did not know what to use for cutting. The matter was reported to the Buddha.

The Buddha said: “A trimming knife should be obtained.”
The bhikkhus wore variegated woven woolen robes. When the laypeople saw them, they criticized them, saying: “How do these Sakyan ascetics differ from worldly people?” The bhikkhus reported the matter to the Buddha. The Buddha said: “Variegated woven woolen robes should not be worn. Whoever violates this incurs a dukkata offense.”
A woman gave birth to an infant who died prematurely. Later she gave birth to a son and brought him to the bhikkhus, asking for a kasaya robe for him to wear. The bhikkhus did not dare give one and reported the matter to the Buddha. The Buddha said: “It should be given.”
There was a bhikkhu with few acquaintances who had no robe. Some women asked him for a robe, but he had nothing to give them. They said: “I will provide the material; allow me to dye the robe.” The bhikkhus did not dare allow them to dye it and reported the matter to the Buddha.

The Buddha said: “They should be allowed to dye it.” At that time, Pilindavaccha’s parents were poor and destitute. He wished to give them robes but did not dare do so, and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and told them: “Even if, for a hundred years, a person were to carry his father on his right shoulder and his mother on his left shoulder, while his parents continually urinated and defecated upon him, and were to make offerings to them of robes and food exceedingly rare in the world, he still could not repay even one part in ten thousand of their kindness.

From now on, I permit bhikkhus throughout their lives to devote themselves wholeheartedly to supporting their parents. If they do not support them, they incur a very grave offense.”

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL