彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — FASCICLE 27

FASCICLE 27
Part 5: ON THE DHARMAS CONCERNING SCHISM IN THE SANGHA, BEDDING, MISCELLANEOUS
MATTERS, DEPORTMENT, OBSTRUCTION OF THE UPOṢATHA, SEPARATE RESIDENCE, ETC.

Section 4: ON THE DHARMA OF DEPORTMENT

The Buddha was staying in the city of Śrāvastī. At that time, a brahmin who had gone forth was excessively fastidious about cleanliness. Because he was disgusted by his own feces and urine, he cleansed himself with sharp-edged grass, cutting and injuring his flesh so that blood stained the Sangha’s robes and bedding.

The bhikshus reproached him in various ways, saying, “You are disgusted by your own feces and urine; how, then, could you tend to sick bhikshus?” They reported the matter to the Buddha. The Buddha said, “One should not use sharp-edged grass.” At that time, a bhikshu went naked to the latrine. The laypeople criticized him, saying, “This bhikshu is surely a Nirgrantha.” The bhikshus reported this to the Buddha.

The Buddha said, “One should not go naked to the latrine. Going naked to the latrine is a duṣkṛta offense.” A bhikshu dwelling in an araṇya abode was far from the latrine. He was suddenly compelled to defecate and could not reach it in time, so he reported the matter to the Buddha.

The Buddha said, “If one cannot reach it in time, one may look in the four directions, and if no one is present, one may relieve oneself.” A bhikshu had already entered the latrine. Later, another bhikshu, without mindfulness, went to the latrine and, without snapping his fingers or coughing, opened the door and abruptly entered. The bhikshu inside was embarrassed and angrily reproached him, and the bhikshu who came later had to apologize.
Again, a bhikshu went to the latrine and, although he snapped his fingers, the bhikshu inside did not respond. He nevertheless entered, thereby causing anger and reproach. This was reported to the Buddha. The Buddha said, “One should not go to the latrine with a distracted mind. Going to the latrine with a distracted mind is a duṣkṛta offense. I shall now establish for the bhikshus the basic rules concerning going to the latrine, which they must learn. These are matters a bhikshu must learn throughout his life; failure to learn them is a duṣkṛta offense.
“When a bhikshu goes to the latrine, he should first look ahead, behind, and to both sides. Upon reaching the latrine, he should cough and snap his fingers so that anyone or any nonhuman being inside will know. The person inside the latrine should likewise snap his fingers and cough.

After entering the latrine, he should look ahead, behind, and to both sides, thoroughly examining the latrine to see whether there are snakes, scorpions, or venomous creatures. He should not hang his robe on either side of the doorway. He should gather his robe neatly, compose and settle his mind, and then sit down.

He must not soil the latrine. Whether it was soiled by a previous person or by himself, he must clean it. If it needs washing, he should wash it; if it needs wiping, he should wipe it; and if soiled grass needs to be removed, he must remove it before departing.

He should carefully and skillfully gather up his robe so that it is not soiled. He should act in the same way at the place for urination and the place for washing after defecation and urination.
“When using water, he should first examine it to see whether it contains living creatures. He must not use too much water; it is essential to use only an adequate amount. When rinsing the water vessel, he should handle it carefully and gently, preventing it from striking anything and being damaged or broken. If he uses up the water, he must refill the vessel. If some urgent matter requires him to leave, he must nevertheless replenish enough water for one person’s use and cover the vessel before departing.”
Some bhikshus practiced meditation beside the latrine, slept there, dyed and mended robes there, recited scriptures there, and engaged in walking meditation there, obstructing other bhikshus from going to the latrine. The bhikshus reported this to the Buddha. The Buddha said, “One should not do so.”
Some bhikshus had dwellings so confined that they could not build the latrine at a distance. They reported this to the Buddha. The Buddha said, “If the dwelling is too confined, I permit you to hang cloth as a screen so that you do not obstruct one another.” Some bhikshus cleaned their teeth in the latrine. Other bhikshus found this repulsive, and they also obstructed bhikshus from going to the latrine. The matter was reported to the Buddha. The Buddha said, “One should not do so.”
A bhikshu cleaned his teeth beside the latrine. The Buddha said, “One should not do that either.” Some bhikshus, after cleaning their teeth, inserted their tooth-sticks into cracks in the latrine wall, damaging the robes of other bhikshus or injuring their flesh. The Buddha said, “One should not do so.” Some bhikshus, after cleaning their teeth, discarded their tooth-sticks on tree branches or beside tree roots, angering the tree spirits. The Buddha said, “One should not do so.”
Some bhikshus had nothing with which to wipe themselves after defecating and urinating, so their bodies and robes became soiled. The Buddha said, “Grass should be used for wiping.” The bhikshus then used pieces of bamboo and wooden strips for wiping and injured themselves there. The Buddha said, “Sharp objects should not be used for wiping.

The edges should be pared away. Except for the lacquer tree, wood from other trees may be used.” Some bhikshus made the wiping implements too long or too short, too coarse or too fine. The Buddha said, “They should be made of a suitable size.” Some bhikshus, after using grass for wiping, stuffed it into the latrine hole.

The Buddha said, “One should not do so.” Some bhikshus scattered the used wiping grass indiscriminately upon the ground. The Buddha said, “A receptacle should be made to hold it. When it is full, whoever sees that it is full should empty it into a pit or have someone burn it.”
The bhikshus soiled their hands while washing themselves after defecation and urination. The Buddha said, “Ashes, earth, or cow dung should be used to wash them clean.” After washing themselves, the bhikshus rubbed their hands against the wall to clean them, thereby damaging the wall. The Buddha said, “One should not rub them in that manner. Bricks or stones should be used for scrubbing and washing.”
The bhikshus placed ashes, earth, and cow dung upon the filthy ground. The Buddha said, “They should be kept in receptacles.”
Some bhikshus used tooth-sticks that were too long. The Buddha said, “One should not do so. I permit them to be no longer than one span.” Some bhikshus made their tooth-sticks too short. Upon seeing the Buddha, out of reverence they swallowed them. Through the Buddha’s spiritual power, they came to no harm. The Buddha said, “One should not do so. The shortest permitted length is five finger-joints. They should also be neither too coarse nor too slender.”
The bhikshus did not remain in one place while cleaning their teeth but discarded tooth-sticks everywhere. The Buddha said, “One should not do so.” Some bhikshus dwelling in araṇya abodes remained in one place to clean their teeth; because the journey was long, this hindered them from going on almsround, and they also failed to receive their share of offerings. The Buddha said, “Bhikshus dwelling in araṇya abodes are permitted to collect their minds and clean their teeth while walking.” Some bhikshus went to the well to clean their teeth.

The Buddha said, “One should not do so.” Some bhikshus did not wash their tooth-sticks after using them, and creatures feeding upon them died. The Buddha said, “One should not do so. After using a tooth-stick, one should wash it clean before putting it away.” Some bhikshus lacked tooth-sticks.

The Buddha said, “I permit you, after cutting off the used portion, to keep the unused portion for later use.”
One bhikshu used a bag intended for holding footwear to store tooth-sticks, and the tooth-sticks became soiled. The Buddha said, “A different receptacle should be used.” Some bhikshus also cleaned their teeth in the warming room, the lecture hall, the dining hall, the place where food was prepared, and in the presence of senior bhikshus, preceptors, and ācāryas. The Buddha said, “One should not do so.”
Some bhikshus were ill, and senior bhikshus, preceptors, and ācāryas attended to them. They did not dare clean their teeth in the presence of those venerable ones. The Buddha said, “When one is ill, it is permitted.” The bhikshus cleaned their teeth in front of laypeople.

The laypeople criticized them, saying, “The Śākyan ascetics are diligent only in grooming their teeth.” The Buddha said, “One should not do so.” The bhikshus then did not dare clean their teeth in front of any laypeople. The Buddha said, “One should not do so. One should not clean one’s teeth in front of eminent and noble laypeople.” Some bhikshus cleaned their teeth in front of followers of other paths and were criticized in the same way as above.

The Buddha said, “One should not do that either.” The bhikshus then did not dare clean their teeth in front of any followers of other paths. Those people then said, “The Śākyan ascetics revere us and dare not clean their teeth in our presence.” The Buddha said, “One should not do so. One should not clean one’s teeth in front of those who seek to harm the Buddha-Dharma.” The Buddha said, “I have established for the bhikshus these elementary training rules concerning going to the latrine and related matters.

They should be observed throughout one’s life.”
At that time, there was a bhikshu who went on almsround without keeping mindfulness present before him (without

(paying attention), entered a person’s house but could not remember the way out, and so went by another way
in order to leave. He saw a woman inside the house lying on her back with her body exposed. The bhikkhu was
alarmed and hurriedly ran out of the house. When the householder returned and saw the bhikkhu
running out in alarm, he thought: “This bhikkhu entered my house;
he must have committed some improper act.” He immediately went inside and saw his wife
lying on her back with her body exposed. He then thought that the bhikkhu had had illicit relations with his wife, and hurriedly
ran after the bhikkhu, shouting: “Stop! You did such-and-such a thing in
my house.” The bhikkhu said: “Do not say that. According to the Dharma of us bhikkhus,
we do not commit such an evil deed.” The man did not believe him and beat the bhikkhu nearly
to death, seized his robe and bowl, and then let him go. When that bhikkhu returned to the Sangha dwelling,
he related the incident to the other bhikkhus. The bhikkhus reproached him in every way:
“Why did you not maintain mindfulness before you? You entered another person’s house but could not remember
the way out.” The matter was reported to the Buddha. The Buddha said: “I now establish for bhikkhus
who go on almsround this first training rule, which must be observed throughout life. Whoever
does not train in it commits a duskrta offense.

A bhikkhu going on almsround must rise early with one-pointed attention, get down from his bed and put on
his sandals, take up his inner robe and put it on, shake off and clean away the dust, and do the same with
his belt. He must put on his lower robe neatly, extending a handspan upward from his heels; on the left,
at the upper part, he should tuck in both sides, fold both sides, make two folds directly at the back, and then tie
the belt. He should calmly take the sandals used for walking, without confusing them, and with one-pointed attention
take up his sanghati and alms bowl. When washing the bowl, he should squat and not stand. If washing a metal bowl,
it may be held one foot above the ground; a suma bowl should be four finger-breadths above the ground;
and an earthenware bowl should be kept at a height midway between those two kinds of bowls. After washing it,
he should not place it where it can easily roll over, nor where an object above it
might fall upon it. He must not wipe or dry it in the midday sun. It may be used for drinking water in the shade,
and the water used to wash the bowl should be poured away at midday. When going outside, he should remain one-pointed. If the door must be closed,
he should place the bowl between his feet and only then close the door. The key should be kept somewhere
that no one can see. Not far from the village, at a place where the ground is level and there is soft
grass, he should set down the bowl, shake out the sanghati and the middle and lower robes, put them
on properly, hold the robe with his left hand and carry the bowl with his right, lower his head, and walk while looking
at the ground before his feet. He should carefully remember the alleys and distinguish the doors of people’s houses
and their features. Upon reaching a door, he should snap his fingernails or clear his throat to make
a sound, so that the people or nonhuman beings within may know. After entering the doorway, he should consider
where he ought to stand. If someone says, “Venerable sir, please enter,” he should enter with his mind restrained. If someone offers food,
he should not approach the food to receive it. If a woman hands him food, he should not converse with her,
should not stare at her, and should not attend to whether her appearance is beautiful or ugly. If one house provides enough,
that is good; otherwise he should go to another house. Once he has enough, he should stop. After receiving sufficient food,
he should leave the village and, when he is some distance away, set the bowl on the ground, remove his sanghati,
shake off the dust, and, if it is stained with mud, wipe it clean. He should fold it, drape it over his shoulder, and proceed.
Upon returning to the dwelling, he should open the gate and enter, put his robe and bowl in their customary places, shake out
and wipe his footwear clean, then restrain his mind, wash his feet, dry them, put his sandals on again,
go to his room, open the door and enter, and hang his robe and bowl in their customary places. If
he wishes to apply oil to his feet, he is permitted to apply it to the soles. He should sweep clean the place where the meal is to be eaten,
spread out a sitting cloth, obtain clean water, and prepare towels for wiping the hands and feet. If
there are vegetable soup, vinegar, sauce, or a ladle at the dwelling, he should arrange them together in one place. He should wash
the vessel for leftover food, and if he anticipates that he will not be able to finish his food, he should first transfer a portion
into that vessel. If he sees a senior bhikkhu returning later with food, he should rise to welcome him,
take his robe and bowl, place them in the senior bhikkhu’s customary place, and say: “Your robe and bowl have been placed
here.” He should then remove the senior’s footwear; if soil adheres to it, he should leave it outside the door. At the proper
time, the gong should be struck or an announcement made to assemble the community. After the community has assembled, he should first
inspect the vessel for leftover food. If there is a surplus, he should transfer some into it; if there is insufficient food, he should obtain
more until there is enough. Only afterward should he apportion the sauce and vegetables. While they are eating, if a bhikkhu
arrives late, he should offer that bhikkhu water. If the bhikkhu accepts the water, he should give him food from that vessel;
if he does not accept the water, it means that he has already eaten. When the community has finished eating,
he should put away the sitting cloths, remove the soiled things, sweep the ground clean, wash the vessel
for leftover food, turn it upside down and return it to its customary place, and put away the water vessel. He should then go to the room of his preceptor
or acarya and perform whatever duties ought to be done. Only afterward should he return to his room and either
read and recite, practice seated meditation, or practice walking meditation, thereby purifying his mind and removing the
hindrances. A preceptor or acarya should not make a disciple remain behind for some minor matter. If the preceptor
or acarya is to expound the Dharma to the four assemblies, the disciple should sweep the place where the Dharma is to be taught,
spread out sitting cloths, fill a vessel with water, and provide towels for wiping the hands
and feet. If there is an allowable drink for use outside the proper time, he should strain it clean and set it in one place. After the
Dharma teaching, he should put away the sitting cloths and other articles. If the preceptor or acarya wishes
to bathe, he should prepare the necessities in the bathing room. If cold water is needed,
he should fetch cold water; if hot water is needed, he should fetch hot water. After the teacher enters the bathhouse,
he should ask: “Do you need me to come in or not?” If the teacher needs him, he should enter and remain
behind the teacher. When the teacher has finished bathing, he should attend him back to his room. If the teacher cannot walk,
he should support him or hand him his robe. If the teacher needs a drink outside the proper time, he should offer it
to him. If the teacher wishes to summon a certain bhikkhu, he should summon him; if a lamp is needed, he should light one. If
there is no lamp, when offering water he should state clearly: “The water I offer you here has been strained;
please use it, teacher.” At night he should ask the teacher: “Should I sleep here?” If the teacher says, “It is
necessary,” he should remain. If the teacher says no, he should return to his room
and practice the path as described above. In the morning he should go and ask the teacher: “Did you sleep well?”
He should seek for the teacher a meal before noon, a later meal, rice gruel, and tatpana. If these are available within
the Sangha, he should receive the teacher’s share. If invitations have been extended somewhere according to seniority,
he should also receive the teacher’s share. If the teacher wishes to enter the village, he should ask: “Does the teacher
need to wear a thick robe or a thin robe?” Whichever the teacher needs, he should offer it. If the teacher
says, “You must come with me,” he should go. Upon reaching a layperson’s house, if he is not permitted to enter, he
should not become angry. If he enters the gate but is not invited to sit, he
should likewise not become angry, but should stand behind the teacher. If the donor gives food, he should
receive it; if none is given, he should not become angry. When teaching the Dharma in a layperson’s house, he should not speak incoherently.
If the teacher speaks ineptly, he should skillfully know how to alert him. When the teacher returns, he should follow him back
and practice the path as described above. This is the initial training rule for a bhikkhu dwelling in an aranya and going on almsround;
it must be observed throughout life.

At that time, a large number of bhikkhus were staying at one dwelling for the rains retreat. After they had established the boundary,
there was no one to arrange the meal before noon, the later meal, or the rice gruel and tatpana.
Therefore, during the retreat the bhikkhus suffered great deprivation, and after the Pavarana ceremony they departed.
After they had gone, the resident bhikkhus went to the householders and said: “You should rejoice,
for such-and-such bhikkhus, who practiced well, spent the rains retreat here.”
The householders said: “If that is so, why did we know nothing about it? Those
venerable ones are your acquaintances. Why did you not tell us that such-and-such worthy bhikkhus who practiced well
had come here? We have always sought to invite such monks but could not find them. Now those venerable ones came here, yet we”

and furthermore must not receive offerings!

At that time, the Group of Six bhikkhus came to another’s dwelling place and said to the resident bhikkhu, “Open a room and spread out bedding for us to rest.” One of the Group of Six bhikkhus entered first without maintaining mindfulness before him. A snake fell from above, bit him, and killed him. The other bhikkhus wept in grief.

When the elder bhikkhus heard this, they hurried over and asked what had happened. The Group of Six related the matter. The elder bhikkhus rebuked them: “Why did you not maintain mindfulness before you when entering an empty room?” The bhikkhus reported the matter fully to the Buddha.

The Buddha said: “I shall now establish an initial rule of training for resident and visiting bhikkhus. You should observe it throughout your lives. Whoever does not train in it commits a dukkata offense.

“If a resident bhikkhu hears that a senior visiting bhikkhu, journeying through the countryside, is about to arrive at the dwelling place, he should prepare the rooms, beat and shake out the beds and mats, air the bedding, sweep the rooms, and put the lodgings in order. He should draw clean water, cover it, and set it in one place, and prepare towels for wiping the hands and feet. When he hears that the visitor has arrived, he should go to the gate to welcome him and tell a junior bhikkhu to carry his robe and bowl.

After he has entered, a seat should be spread for him, water for washing the feet should be provided, his feet should be washed, and towels should be given for wiping his hands, feet, and footwear. If the senior visitor has much baggage and a large retinue, he should be provided with two rooms. He should be asked, ‘What size undergarment do you wear?’ In accordance with the proper standard for robes of superior, middling, or inferior quality, suitable bedding should be given to him.

If the visiting bhikkhu is ill, he should be assigned a room near the privy. If he needs to bathe, the necessary articles should be prepared in the bathhouse. If he needs a drink outside the proper time, it should be provided.

At night the assembly should be gathered for a Dharma discourse. In the morning, the earlier meal, the later meal, and Dat-bat-na gruel should be prepared. He should be invited to remain for the rains retreat, and the people should be encouraged to make offerings.

“When that visiting bhikkhu wishes to enter the Sangha monastery, if his robe has been turned up, he should turn it down. If he has his hands upon his hips, he should no longer hold them there. If he has his robe upon his head, he should take it down and place it over his shoulder.

He should remove his footwear, beat and wipe it clean, wrap it in grass or leaves, and carry it inside to an appropriate place. After sitting and resting briefly, he should ask a resident bhikkhu, ‘In which room is the senior bhikkhu staying?’ Having learned the place, he should go to pay homage and inquire after him. If it is still early, he should pay homage at the stupa; after paying homage at the stupa, he should pay homage to the senior bhikkhus in order.

Only then should he wash his hands and feet and ask, ‘Who at this dwelling place assigns bedding to the Sangha?’ Having learned who it is, he should ask, ‘I have completed ... rains retreats; are rooms assigned?’ If told that they are, he should ask, ‘Which room?’ After receiving a room, he should ask, ‘Is anyone staying in this room?’ If told that no one is, he should first stand at the door and throw a brick or stone into the room, listening to determine whether there is any sound.

If there is, he should not enter. If there is none, he may open the door, but should stand aside from the doorway. Only when nothing runs out should he enter.

He should wait a little while for his eyes to become accustomed to the light in the room and then carefully inspect the entire room. With a staff he should probe above and beneath the bed to see whether there are any venomous creatures, and only then should he slowly open the window. If it is still early, he should take out the bedding, beat and shake it, and air it.

If the room has no bedding, he should go and ask the bhikkhu responsible for assigning bedding. After receiving bedding, he should ask, ‘Against what must one be on guard in this room during the first watch of the night? Against what must one be on guard during the middle and last watches?’ If told, ‘During the first watch one must guard against wilderness bandits,’ he should ask, ‘What should I do?’ If told, ‘You should protect yourself in such-and-such a way,’ he should act accordingly.

The same applies during the middle and last watches. He should further ask, ‘Is food available at this lodging? Does this village prepare food early or late?

Where has the Sangha performed a karman concerning a family under training? Where has the Sangha performed a karman of overturning the bowl? Where are there vicious dogs?

Where are there prostitutes, mature maidens, and widows? Where is the Uposatha held here?’ Whenever there is Sangha business at this place, he should arrive early and must not be negligent. This is the initial rule of training for resident and visiting bhikkhus, which they should observe throughout their lives.”

The Buddha was staying in the city of Rajagriha. At that time, many householders invited the Sangha to a meal. Some bhikkhus were only then putting on their robes; some had already eaten; some had returned and were taking off their robes; some were carrying their bowls there; some had already returned and were washing their bowls; some were leaving the Sangha monastery; some had only just returned; some had just finished eating; and some had only begun to eat.

The householders criticized them, saying: “Even the other non-Buddhist ascetics know to come together and eat at the proper time. The Sakyaputriya ascetics have no proper discipline. We cannot tell who has eaten and who has not.” When the elder bhikkhus heard this, they rebuked them in every way and then reported the matter to the Buddha.

The Buddha said: “I shall now establish for the senior bhikkhus an initial rule of training concerning the acceptance of meals. They should observe it throughout their lives. Whoever does not train in it commits a dukkata offense.

“If a layperson invites the Sangha and that layperson regularly associates with the bhikkhus, he should inform the senior bhikkhu. The senior bhikkhu should have the bhikkhus summoned, saying, ‘Today a donor has invited us to a meal. Everyone should assemble and compose their deportment.’ The host who regularly associates with the bhikkhus should be told beforehand at what time they will arrive. Early in the morning, before the food has been prepared, if the senior bhikkhu needs to go elsewhere, he is permitted to take bhikkhus with him, but it is essential that he return at once and not linger there. When they assemble and arrive at the donor’s house, they must all maintain mindfulness before them and leave the next seat vacant for one who has not yet arrived.

“There was a corded bed on which no cords had been strung. A cloth had been spread over it. A bhikkhu, unaware of this, sat upon it, fell through, and shamefully exposed himself. The Buddha said: ‘When one wishes to sit, one should first examine the seat with one’s hand and only then sit down.’

“Some bhikkhus sat down forcefully upon corded beds and damaged them. The Buddha said: ‘One should first sit down gently and only then settle into the seat.’

“When the donor pours water, one should ask, ‘Is there a vessel to catch the water?’ If there is, the water should not be allowed to fall upon the ground. If there is none, the water should not be allowed to collect in one place and form mud. If one receives stems, branches, leaves, or fruit and does not know how to eat them, one should wait until those on either side begin eating and only then eat.

“Some bhikkhus began eating before all the rice had been served. The laypeople criticized them, saying: ‘These bhikkhus do not wait until everyone has received rice so that they may eat together; they are like children.’ The Buddha said: ‘You should not eat in that way. You must wait until everyone has received a full serving, and only then eat.’

“In one place there were many senior bhikkhus in the Sangha, and they did not know whether everyone had received a full serving. The Buddha said: ‘Someone should loudly proclaim, “Sangha-bhatta!”’

“After eating, the bhikkhus silently departed. The laypeople criticized them, saying: ‘Those other non-Buddhist ascetics eat the food of others and, after eating, pronounce a blessing before they leave. The Sakyaputriya ascetics eat and then depart in silence without a single word of thanks, so the donor does not know whether they were satisfied.’ The Buddha said: ‘The senior bhikkhu should pronounce a blessing before departing.’

“The bhikkhus departed without waiting for the senior bhikkhus. The Buddha said: ‘I permit the eight most senior bhikkhus to wait for one another; the others may depart as they please.’

“At one dwelling place, Sariputra was the most senior and Rahula the most junior. They accepted a meal at a donor’s house. The donor served the senior bhikkhus soup made with ghee, those next in seniority soup made with oil, and the junior bhikkhus soup made from leftovers. After eating, Rahula went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Buddha asked Rahula, ‘What sort of food did you eat today?’ Rahula then spoke this verse:

“After speaking the verse, he said to the Buddha: ‘Today I ate watery soup cooked from leftovers.’ After the Venerable Sariputra had finished eating, he returned to the Buddha, bowed his head

He bowed his head at the Buddha’s feet and sat to one side. The Buddha asked Venerable Sariputra:

“What kind of food did you eat today?”

He replied, “Food with soup cooked in ghee.”

The Buddha reproved him:

“Today you ate improper food. Why did the senior bhikkhus eat food prepared with ghee, the middle-ranking bhikkhus eat food prepared with oil, and the junior bhikkhus eat leftovers?”

Sariputra remained silent and did not reply. He then went to a secluded place and vomited up all the food. The Buddha taught:

“From now on, when invited to a meal, the senior bhikkhu should tell the host, ‘All food must be distributed equally.’ When the donor brings the food, the senior bhikkhu should instruct the junior bhikkhus to sweep and prepare the dining place, spread out the seats, fetch water, and bring out a vessel for surplus food. In general, everything needed for the offering must be prepared. When the time comes, they should make an announcement or strike the gong to assemble everyone to receive the meal. If the host’s preparations are delayed, they should urge the host to proceed quickly and not let the meal extend beyond noon. This is the first rule concerning how a senior bhikkhu should receive a meal, and it must be observed throughout one’s life.”

At that time, a bhikkhu dwelling in an aranya was too lazy to fetch drinking water, water for washing the hands and feet, or water for use beside the latrine. Then a band of forest bandits came seeking drinking water. The bhikkhu said, “There is none.” They sought water for washing their hands and feet, and he again said, “There is none.” They said to the bhikkhu:

“You Sakyaputta ascetics usually keep all three kinds of water ready. Why is there none today?”

The bhikkhu replied, “There is none because I did not fetch any.”

The bandits said, “Just give us drinking water today, and afterward we will not come again.”

The bhikkhu gave the same reply as before. They again asked, “Why is there no water?”

The bhikkhu replied, “I am lazy, so I did not fetch any water to keep in reserve.”

The bandits then robbed him of his robes and bowl, beat him nearly to death, and departed.

There was also a bhikkhu dwelling in an aranya who could not distinguish the stars at night. A band of thieves lodged there for the night and instructed the bhikkhu:

“We will sleep for a little while. Tell us when dawn is near.”

After the thieves had slept for a while, they asked the bhikkhu, “Is dawn near yet?”

The bhikkhu said, “It is still early.”

This happened three times. Although the night had already given way to dawn, he continued saying that it was still early. Those searching for the thieves arrived, captured them, and led them away. The thieves became angry and said:

“If the bhikkhu had told us that dawn was near, we would not have slept any longer. We have now been captured because of that bhikkhu.”

The bhikkhus reported the entire matter to the Buddha. The Buddha taught:

“I now establish this first rule of training for bhikkhus dwelling in an aranya. It must be observed throughout their lives. If they do not learn it, they commit a dukkata offense.

“A bhikkhu dwelling in an aranya should clearly know the signs of the four directions, skillfully discern how to act according to circumstances, distinguish the stars at night, know whether the time is early or late, remember the days of the month and the fortnight, and also remember the months and days of the year.

“What benefits come from knowing the signs of the four directions? If he knows the directions, then when bandits arrive, he will know which way to escape.

“What benefits come from skillfully discerning how to act according to circumstances? When bandits arrive, he should consider: ‘Should I flee? Should I go out to welcome them? Should I teach them the Dharma? Should I provide for them?’ He should discern the circumstances and act accordingly.

“What benefits come from skillfully distinguishing the stars at night? He should know the appearance of the stars during the first watch of the night, the middle watch, and the final watch. By knowing this, he will know when it is time to sleep and when it is time to practice the Way. If bandits arrive and ask him, he will know whether it is early or late and be able to answer them. If bandits capture and lead him away and then release him, he can observe the stars and know the way back.

“What benefits come from skillfully knowing the days of the month and the fortnight? Thereby he will know the uposatha day and can go into a village to seek confession so that his observance of the uposatha may be pure.

“What benefits come from skillfully knowing the months and days of the year? When spring arrives, he will know how many days remain before the rains retreat begins. During the rains retreat, he will know how many days remain before the invitation ceremony, and he should go into a village to seek confession so that his invitation ceremony may be pure.

“A bhikkhu dwelling in an aranya should reside on level ground. If he lives beside the foot of a tree, he should prepare a place for washing the feet, set out implements for washing the feet, provide water for washing the feet, and maintain a customary sitting place. If someone arrives, he should greet that person joyfully.

If a band of bandits asks for water, he should remove his sandals, wash his hands clean, and carry water to them. If they ask whether the water is cold or hot, he should answer accordingly. If an upasaka asks for water, he should do likewise.

If a follower of another path comes to ask for water and is capable of harming the Buddha-Dharma, he should also act as described above. If the person is not of that sort, the bhikkhu should keep his sandals on and carry the water to him with both hands, so as not to cause him to think, ‘The bhikkhu reveres me.’”

At that time, a bhikkhu returned from almsround in a village without covering his bowl. A hawk’s urine fell into the bowl. Unaware of this, the bhikkhu ate the food and contracted a wasting disease.

Another bhikkhu likewise returned from almsround in a village without covering his bowl. A kalavinka bird flew overhead carrying a snake in its beak, and the snake fell into the bowl. Although the bhikkhu discarded the upper layer of rice and ate the rice beneath it, he nevertheless died. The bhikkhus reported the matter to the Buddha. The Buddha taught:

“If bhikkhus wish to eat in the village, they are permitted to stop there and eat. If they wish to carry the food back, they should cover their bowls.”

Some elderly and sick bhikkhus returned from almsround carrying their bowls in their hands. The Buddha taught:

“They are permitted to make bowl straps and carry the bowls beneath their arms.”

Some bhikkhus carried their bowls beneath their arms, causing them to become soiled with perspiration. The Buddha taught:

“They are permitted to use a cloth as a handle and carry the bowls back.”

At that time, a bhikkhu returned from almsround to an aranya, followed by bandits. They thought:

“If this bhikkhu does not give us even a single ball of rice to eat, we will kill him.”

Upon returning to his dwelling and seeing the bandits approaching from afar, the bhikkhu immediately invited them to eat. After eating, the bandits said:

“How extraordinary! Today you have gained great merit. By giving away your own life, you have allowed us to live.”

They then told him what they had previously intended. The bhikkhu reported the matter to the Buddha. The Buddha taught:

“If a bhikkhu brings food to an aranya and someone comes, he should give that person food. If no one comes, he should wait for a while. If he has waited a long time and no one has come and he is hungry, he should first eat half. If still no one comes, he should eat the remaining half, but he should leave aside one ball of rice.”

Some bhikkhus dwelling in an aranya ate all their food. When bandits came asking for food, the bhikkhus had none to give them, and they reported this to the Buddha. The Buddha taught:

“Bhikkhus dwelling in an aranya are permitted to store food. If food is difficult to obtain, bhikkhus dwelling in a village should give some to them. If there is no kappiya attendant, they are permitted to carry it back themselves and may place it as they wish on either permissible or impermissible ground.”

A bhikkhu carried food back to the aranya himself and placed it on impermissible ground. When no bandits came to ask for it, he did not know what to do. The Buddha taught:

“It should be given to a worker, a gardener, or a novice. If bhikkhus dwelling in an aranya need jars, basins, or containers, bhikkhus dwelling in a village should give these to them. If they need bedding, that too should be given to them.”

Along a path used for practicing the Way, trees or grass obstructed the bhikkhus’ passage, or thorns caught and damaged their robes. The Buddha taught:

“They should bend the grass toward both sides of the path or use something to hold it back. They are permitted to tie a branch to the trunk of a tree.”

When they bent the grass aside or tied up a branch, some branches and leaves broke. The Buddha taught:

“If it was not intentional, there is no offense.”

Some bhikkhus dwelling in an aranya went out early in the morning and their robes became soaked with dew, causing their color to deteriorate. The Buddha taught:

“They are permitted to tuck their robes up high. They are also permitted to use a staff to knock off the dew before proceeding. When approaching a village, they must again wear their robes in the prescribed manner. They should leave the staff used to knock off the dew in some place and retrieve it upon returning.”

A bhikkhu dwelling in an aranya needed earth for mixing mud.

The Buddha said: “If there is no kappiya attendant, one is permitted to take earth from a place where the bank has collapsed. If there is no collapsed bank, one is permitted to pour water upon the earth, spread grass over it, and then tread it into mud for use.”

There was a bhikkhu dwelling in the wilderness who, when departing, did not put away the Sangha’s rope beds, couches, and bedding. They were damaged and burned by fire. The Buddha said: “They should be put away in one place, the door locked, and the key concealed. They should be placed where rain cannot reach them; one should remember the place and then depart. If another bhikkhu arrives, one should tell him where the key has been placed.”

At that time, when the bhikkhus made robes, they cut the cloth without first measuring it. The pieces were either too long, too short, or crooked, and could not be made into robes; nor could they be joined together properly. There were also bhikkhus who habitually wore only one robe, wearing that same robe both within the dwelling place and when entering villages.

There were also bhikkhus who used the three robes to wrap fruit, vegetables, or cow dung. Some bhikkhus used their alms bowls to hold food refuse, leftover food, drinks kept past midday, perfumes, and medicines. Some put their bowls away without washing them, left them outdoors, placed them on the ground, or set them in dangerous places.

The bhikkhus reported these matters to the Buddha. The Buddha said: “I shall now establish for the bhikkhus the fundamental training rules concerning robes and bowls. They should be observed throughout one’s life.

If one does not train in them, one commits a dukkata offense.”

When a bhikkhu receives new cloth for a robe, he should first wash it and measure it, and only then cut it. After cutting it, he should sew it; after sewing it, he should dye it; and he should turn it inside out to dry. After dyeing it, he should spread it upon the ground.

If he wishes to hang it up, loops should be made at both the upper and lower ends. If it is a sanghati, it should be stored in accordance with the proper procedure for a sanghati and must not be used to wrap other objects. The uttarasanga, antaravasa, and all other robes that are formally undertaken should likewise be treated in this manner.

They should be carefully protected as one protects the skin covering one’s body. The bowl should be formally undertaken in accordance with the proper procedure for bowls and must not be used indiscriminately in the ways described above. It should be carefully protected as one protects one’s own eyes.

THE MAHISASAKA VINAYA IN FIVE PARTS